1 Maccabees 2: What the Passage Says

The Chapter in a Sentence

Mattathias, a priest living in Modin, mourns over what has been done to Jerusalem and the sanctuary. When the king's officers order him to sacrifice, he refuses, kills a Jew who steps forward to sacrifice and kills the king's officer, tears down the altar, and flees to the mountains with his sons. A group that had gone into the wilderness is attacked and killed on the Sabbath without resisting, and Mattathias and those with him then decide to fight if attacked on the Sabbath; they pull down altars, circumcise uncircumcised boys by force, and strike down sinners and lawless men. Before he dies, Mattathias tells his sons to be zealous for the law, lists ancestors who were faithful, appoints Simon as their counselor and Judas as their commander, and then dies and is buried at Modin.

Claim by Claim

1. 2:1
   • In those days Mattathias arose.
   • Mattathias was the son of John.
   • John was the son of Simeon.
   • Mattathias was a priest of the sons of Joarib.
   • Mattathias was from Jerusalem.
   • Mattathias settled in Modin.
2. 2:2
   • Mattathias had five sons.
   • One son was named John.
   • John was surnamed Gaddis.
3. 2:3
   • One son was named Simon.
   • Simon was called Thassi.
4. 2:4
   • One son was named Judas.
   • Judas was called Maccabeus.
5. 2:5
   • One son was named Eleazar.
   • Eleazar was called Avaran.
   • One son was named Jonathan.
   • Jonathan was surnamed Apphus.
6. 2:6
   • Mattathias saw the blasphemies that were being committed in Judah and in Jerusalem.
7. 2:7
   • Mattathias said, Woe is me.
   • He asked why he was born to see the ruin of his people.
   • He asked why he was born to see the ruin of the holy city.
   • He asked why he was born to sit there when the city was given into the hand of enemies.
   • He said the sanctuary was given into the hand of foreigners.
8. 2:8
   • Her temple has become like a man without glory.
9. 2:9
   • Her vessels of glory have been carried away into captivity.
   • Her infants have been slain in her streets.
   • Her young men have been killed by the enemy's sword.
10. 2:10
    • He asked what nation has not taken a share of her kingdom.
    • He asked what nation has not seized her spoils.
11. 2:11
    • All her adornment has been taken away.
    • Instead of being a free woman she has become a slave.
12. 2:12
    • Our holy things are laid waste.
    • Our beauty is laid waste.
    • Our glory is laid waste.
    • The Gentiles have profaned them.
13. 2:13
    • He asked for what purpose they should go on living.
14. 2:14
    • Mattathias and his sons tore their clothes.
    • They put on sackcloth.
    • They mourned exceedingly.
15. 2:15
    • The king's officers came to the city of Modin.
    • These officers were enforcing the apostasy.
    • They came so that the people would sacrifice.
16. 2:16
    • Many from Israel came to the officers.
    • Mattathias and his sons gathered together.
17. 2:17
    • The king's officers answered and spoke to Mattathias.
    • They said Mattathias was a ruler in that city.
    • They said he was honoured and great in that city.
    • They said he was strengthened with sons and brothers.
18. 2:18
    • They told Mattathias to come forward first.
    • They told him to carry out the king's command.
    • They said all the nations had done so.
    • They said the rulers of Judah had done so.
    • They said those left in Jerusalem had done so.
    • They said he and his house would be among the king's friends.
    • They said he and his sons would be honoured with silver and gold.
    • They said he and his sons would be honoured with many gifts.
19. 2:19
    • Mattathias answered with a loud voice.
    • He said that all the nations in the king's dominion may obey the king.
    • He said each of them may depart from the worship of his fathers.
    • He said they may have chosen to follow the king's commandments.
20. 2:20
    • Mattathias said that he, his sons, and his brothers would walk in the covenant of their fathers.
21. 2:21
    • Mattathias said it was unthinkable that they should forsake the law and the ordinances.
22. 2:22
    • Mattathias said they would not obey the king's words.
    • He said they would not turn aside from their worship to the right hand or to the left.
23. 2:23
    • When Mattathias had finished speaking these words, a Jewish man came forward.
    • He came forward in the sight of all.
    • He came to offer sacrifice on the altar in Modin.
    • He did so according to the king's command.
24. 2:24
    • Mattathias saw this.
    • Mattathias was seized with zeal.
    • His inward parts trembled.
    • He gave vent to his anger according to judgment.
    • He ran and slew the man upon the altar.
25. 2:25
    • Mattathias also killed the king's officer at that time.
    • That officer was compelling men to sacrifice.
    • Mattathias pulled down the altar.
26. 2:26
    • Mattathias acted zealously for the law.
    • He acted as Phinehas had acted against Zimri the son of Salu.
27. 2:27
    • Mattathias cried out in the city with a loud voice.
    • He said that whoever is zealous for the law and upholds the covenant should follow him.
28. 2:28
    • Mattathias and his sons fled into the mountains.
    • They left behind everything they had in the city.
29. 2:29
    • Then many who sought justice and judgment went down into the wilderness to dwell there.
30. 2:30
    • They went down with their children.
    • They went down with their wives.
    • They went down with their livestock.
    • They went because the evils pressed hard upon them.
31. 2:31
    • It was reported to the king's men and to the forces in Jerusalem, the city of David.
    • The report was that certain men had broken the king's command.
    • The report was that those men had gone down into the hiding places in the wilderness.
32. 2:32
    • Many pursued after them.
    • They overtook them.
    • They encamped against them.
    • They drew up battle against them on the sabbath day.
33. 2:33
    • They said to them, Enough of this.
    • They told them to come out and act according to the king's word.
    • They said that if they did so they would live.
34. 2:34
    • The men said they would not come out.
    • They said they would not do the king's word.
    • They said doing so would profane the sabbath day.
35. 2:35
    • The pursuers hastened to attack them in battle.
36. 2:36
    • The men did not answer them.
    • They did not throw a stone at them.
    • They did not block up their hiding places.
37. 2:37
    • They said, Let us all die in our innocence.
    • They said heaven and earth testify for them.
    • They said their attackers were destroying them unjustly.
38. 2:38
    • The attackers rose against them in battle on the sabbath.
    • The men died.
    • Their wives died.
    • Their children died.
    • Their livestock perished.
    • The number of the dead was about a thousand people.
39. 2:39
    • Mattathias and his friends learned of it.
    • They mourned greatly over them.
40. 2:40
    • One man said to his neighbour that if they all acted as their brothers had acted, and did not fight the Gentiles for their lives and their ordinances, the Gentiles would quickly destroy them from the earth.
41. 2:41
    • On that day they took counsel and decided.
    • They decided that if anyone came against them in battle on the sabbath day, they would fight against him.
    • They decided they would not all die as their brothers had died in the hiding places.
42. 2:42
    • Then a company of Assideans joined them.
    • The Assideans were mighty men from Israel.
    • They were all those who offered themselves willingly for the law.
43. 2:43
    • All who were fleeing from the evils joined them.
    • Those who joined became a support to them.
44. 2:44
    • They organized a force.
    • They struck down sinners in their anger.
    • They struck down lawless men in their wrath.
    • The rest fled to the Gentiles to save themselves.
45. 2:45
    • Mattathias and those with him went about the land.
    • They pulled down the altars.
46. 2:46
    • They circumcised by force the uncircumcised boys they found within the borders of Israel.
47. 2:47
    • They pursued the arrogant men.
    • The work prospered in their hand.
48. 2:48
    • They rescued the law out of the hand of the Gentiles.
    • They rescued the law out of the hand of the kings.
    • They did not let the sinner prevail.
49. 2:49
    • The days drew near for Mattathias to die.
    • He spoke to his sons.
    • He said that pride and reproach had now grown strong.
    • He said it was a time of destruction and of fierce wrath.
50. 2:50
    • He told his sons to be zealous for the law.
    • He told them to give their lives for the covenant of their fathers.
51. 2:51
    • He told them to remember the deeds their fathers did in their generations.
    • He said they would receive great glory and an everlasting name.
52. 2:52
    • He asked whether Abraham was not found faithful in testing.
    • He said it was reckoned to Abraham as righteousness.
53. 2:53
    • Joseph kept the commandment in the time of his distress.
    • Joseph became lord of Egypt.
54. 2:54
    • Phinehas is called our father.
    • Phinehas was zealous with zeal.
    • Phinehas received the covenant of an everlasting priesthood.
55. 2:55
    • Joshua fulfilled the word.
    • Joshua became a judge in Israel.
56. 2:56
    • Caleb bore witness before the congregation.
    • Caleb received land as an inheritance.
57. 2:57
    • David was merciful.
    • David inherited the throne of an everlasting kingdom.
58. 2:58
    • Elijah was zealous with zeal for the law.
    • Elijah was taken up into heaven.
59. 2:59
    • Ananias, Azarias, and Misael believed.
    • They were saved out of the flame.
60. 2:60
    • Daniel was innocent.
    • Daniel was delivered from the mouth of lions.
61. 2:61
    • He told them to consider this throughout every generation.
    • He said that none who hope in him will be overcome.
62. 2:62
    • He told them not to fear the words of a sinful man.
    • He said that sinner's glory will come to dung and worms.
63. 2:63
    • He said that today the sinner is exalted.
    • He said that afterward he will not be found.
    • He said the sinner has returned to his dust.
    • He said the sinner's plan has perished.
64. 2:64
    • He told his sons to be strong.
    • He told them to act as men on behalf of the law.
    • He said that by the law they would obtain glory.
65. 2:65
    • He said Simon was their brother.
    • He said he knew Simon to be a man of counsel.
    • He told them to listen to Simon always.
    • He said Simon would be a father to them.
66. 2:66
    • He said Judas Maccabeus had been mighty in strength from his youth.
    • He said Judas would be their commander of the army.
    • He said they would fight the battle of the peoples.
67. 2:67
    • He told them to gather to themselves all who observe the law.
    • He told them to avenge the wrong done to their people.
68. 2:68
    • He told them to repay the Gentiles what they deserve.
    • He told them to give heed to the commandments of the law.
69. 2:69
    • Mattathias blessed them.
    • Mattathias was gathered to his fathers.
70. 2:70
    • He died in the one hundred and forty-sixth year.
    • His sons buried him in the tombs of his fathers at Modin.
    • All Israel made great lamentation for him.

Words Worth Explaining

Every language note in this chapter, gathered. These explain what a word meant, never what it means for the reader.

2:1

Priests were organized into twenty-four family divisions that took turns serving at the temple; Joarib's is the first named in the list at 1 Chronicles 24. So Mattathias belongs to the priestly class but lives out in the country: Modin was a village in the foothills roughly seventeen miles northwest of Jerusalem, on the edge of the coastal plain.

2:2

Each of the five sons carries a second name, a family nickname rather than a surname in our sense. The Greek forms are obscure and their meanings are disputed: Gaddis has been read as 'fortunate,' Thassi as 'zealous' or 'burning,' Avaran as 'the piercer,' Apphus as 'the favored.' None of these is certain.

2:4

Maccabeus began as Judas's personal byname and is usually traced to the Semitic word for hammer, though other derivations have been proposed. It later spread to the whole family and gave this book its title. The dynasty they founded is more properly called the Hasmoneans.

2:6

The 'blasphemies' are the measures set out in chapter 1. Antiochus IV, the Greek king ruling Syria and Judea, outlawed the practice of the Jewish law, stopped the daily temple sacrifices, and had a pagan altar erected in the temple itself.

2:7

The sanctuary is the temple building and its enclosure in Jerusalem, the single place where sacrifice to the God of Israel could lawfully be offered. Losing control of it was not just the loss of a building but the stopping of the whole system of worship.

2:8

The Greek of this line is damaged or garbled and no one is sure what it originally said. 'As a man without glory' is one attempt at it: the temple is compared to a man who was once honored and has been stripped of his standing. Others read it as 'like a man of no reputation.'

2:9

The 'glorious vessels' are the gold and silver furnishings and utensils of the temple, which Antiochus had stripped out and carried off to his own capital. The verse pictures them being led away like human captives.

2:10

The picture is of every surrounding nation helping itself to Jerusalem's royal buildings and property, taking an inheritance that was not theirs.

2:11

Through this whole lament Jerusalem is spoken of as a woman: her children, her ornaments, her freedom, her enslavement. This is the conventional poetic manner of the book of Lamentations, which the passage deliberately echoes.

2:12

Gentiles is the ordinary term for non-Jews, the nations other than Israel. To profane a holy place means to render it ritually unfit for worship, whether by pagan sacrifice, by unclean animals, or by the entry of people not permitted inside.

2:14

Tearing one's own clothing and putting on sackcloth, a coarse dark cloth woven from goat hair, were the recognized public signals of grief in this world, worn and done where others could see them. Mourning was a visible act, not a private feeling.

2:15

The King James phrase 'compelled the people to revolt' does not mean political rebellion against the king. The Greek word is apostasy, abandoning one's own religion. These officers went from town to town requiring a public pagan sacrifice as a test of compliance.

2:18

'The king's friends' was a formal grade at a Hellenistic royal court, an official rank of courtier carrying privileges, income and access to the king. It is a job offer, not a statement about personal affection. The King James 'the heathen' means simply the other nations.

2:20

A covenant is a binding sworn agreement between two parties. 'The covenant of our fathers' is the one made between God and Israel at Sinai, with the law of Moses as its terms; to walk in it is to live by those terms.

2:22

'On the right hand, or the left' is a stock phrase from the law of Moses for keeping exactly to a command without deviating in any direction at all.

2:23

The altar at Modin was a new one, set up by the king's men for this purpose. Offering on it publicly, where witnesses could see, was precisely the act of compliance being demanded.

2:24

The King James 'his reins trembled' uses 'reins' in its old sense of the kidneys, which Hebrew idiom treats as the seat of the deepest feeling; the modern equivalent is that his insides turned over. 'According to judgment' means his anger tracked the sentence the law itself prescribed rather than being simple personal rage.

2:26

Numbers 25 tells how the priest Phinehas ran a spear through an Israelite named Zimri and the Midianite woman he had brought into the camp, at a moment when Israel was being drawn into foreign worship. He was commended for it, and his act became the standard example of zeal for the law enforced by an individual's own hand.

2:29

The wilderness is the dry, broken, largely uninhabited country falling away east and south of the Judean hills, full of caves and ravines and the usual refuge for anyone escaping a government.

2:31

'The city of David' here does not mean Jerusalem as a whole. It refers to the citadel, the fortress the Seleucid king had built and garrisoned with his own troops on the high ground by the temple.

2:32

The Sabbath is the seventh day of the week, from Friday evening to Saturday evening, on which the law of Moses forbids work of any kind. The pursuing force drew up for battle on that particular day.

2:34

Fighting, even in self defense, counted for these men as work forbidden on the Sabbath, and doing it would make the day unclean. That is the whole of their refusal: not a refusal to resist in principle, but a refusal to break that day.

2:36

Blocking the mouths of their hiding places would itself have been both labor and a defensive act. They would not do even that much on the Sabbath.

2:37

Calling heaven and earth to witness is formal legal language in Israelite usage, summoning the whole created order as a jury to a wrong that no human court will hear.

2:41

This is a ruling on how the law is to be applied, and it became settled practice afterward: fighting is permitted on the Sabbath when one is attacked. It did not permit starting a fight or conducting a siege on that day.

2:42

The Hasideans, from the Hebrew hasidim, 'the loyal' or 'the pious,' were an organized religious group committed to strict observance of the law. They appear again later in this book and act as a body with their own judgment, allied with the Maccabees rather than under them.

2:44

The 'sinful men' and 'lawless men' struck down here are fellow Jews who had accepted the king's terms and adopted Greek practice, not foreign soldiers. The fighting in this stage of the revolt is largely between Jews.

2:45

These are the pagan altars the king's officers had set up in the towns of Judea, of the kind just described at Modin.

2:46

Circumcision, the cutting away of the foreskin of a male infant on the eighth day, was the physical sign of the covenant made with Abraham, marking a boy as a member of the people. Antiochus had banned it on pain of death, so a generation of boys had been left uncircumcised. The King James 'within the coast of Israel' uses 'coast' in its older sense of border or territory, nothing to do with the sea.

2:48

Saving the law meant that people could obey God's rules again.

2:49

The King James 'rebuke' here means contempt or insult suffered, not a reprimand given. Mattathias is describing the times, not scolding his sons.

2:52

Two episodes are compressed. The testing is Genesis 22, where Abraham is told to offer up his son Isaac; the phrase about righteousness quotes Genesis 15:6, where Abraham's trust in a promise is reckoned to his account as putting him in the right.

2:53

Joseph, sold into Egypt as a slave, refused the advances of his master's wife and was imprisoned for it before rising to govern the country (Genesis 39 to 41). 'Kept the commandment' points to that refusal.

2:54

Numbers 25:13 grants Phinehas and his descendants a perpetual priesthood as the reward for the act mentioned in verse 26. Mattathias, himself a priest, calls Phinehas 'our father' as the ancestor of his own priestly line.

2:55

The King James 'Jesus' is simply the Greek spelling of the name Joshua; the man meant is Moses' successor, who led Israel into Canaan. 'Judge' here has its older sense of ruler or leader of the people, not someone presiding over trials.

2:56

Caleb was one of the twelve scouts sent ahead into Canaan. Ten reported the land could not be taken; Caleb and Joshua contradicted them in front of the whole assembled people and nearly got stoned for it. He was promised a portion of the land for it (Numbers 13 and 14).

2:57

The word behind 'merciful' means loyal, devoted faithfulness rather than leniency. The promise of a lasting throne to David is in 2 Samuel 7.

2:58

'Elias' is the Greek spelling of Elijah, the prophet who opposed the worship of Baal under King Ahab and was carried off in a whirlwind rather than dying (1 Kings 18 and 2 Kings 2).

2:59

These three young Judeans in exile were thrown into a burning furnace for refusing to bow to a golden image, and came out unharmed (Daniel 3). The King James gives Greek spellings of their Hebrew names; in the story itself they are better known by the Babylonian names imposed on them, Shadrach, Meshach and Abednego.

2:60

Daniel was thrown into a pit of lions for continuing to pray to his own God against a royal decree, and was found alive the next morning (Daniel 6).

2:62

Dung and worms is the conventional picture of a tyrant's end: the body left to rot like refuse instead of receiving an honorable burial. It is a set image, applied to more than one ruler in the literature of the period.

2:63

Gone back to his dust is an old way of saying he is dead and buried.

2:64

'Shew yourselves men' is a fixed idiom of the Greek Old Testament meaning act with courage, hold your ground. It is a soldier's phrase.

2:65

'He shall be a father unto you' assigns Simon the role of head of the household, the one whose counsel settles family decisions, while military command goes separately to Judas in the next verse.

2:69

'Gathered to his fathers' is the standard Hebrew idiom for dying and joining one's ancestors, tied to the practice of burying generations of a family in the same tomb.

2:70

Dates in this book are counted in the Seleucid era, from the founding of the Greek dynasty that ruled Syria, whose year one began in 312 or 311 BC. The one hundred forty sixth year is about 166 BC.