/mak"euh beez'/, n.
1. (used with a pl. v.) the members of the Hasmonean family of Jewish leaders and rulers comprising the sons of Mattathias and their descendants and reigning in Judea from 167? to 37 B.C., esp. Judas Maccabaeus and his brothers, who defeated the Syrians under Antiochus IV in 165? and rededicated the Temple in Jerusalem.
2. (used with a sing. v.) either of two books of the Apocrypha, I Maccabees or II Maccabees, that contain the history of the Maccabees.

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(fl. 2nd century BC) Priestly family of Jews who organized a successful rebellion against Antiochus IV Epiphanes in Palestine and reconsecrated the defiled Temple of Jerusalem.

The rebellion began under the leadership of the Jewish priest Mattathias after Antiochus sought to stamp out Judaism by forbidding all Jewish practices and desecrating the temple (167 BC). When Mattathias died (с 166 BC), his son Judas Maccabaeus recaptured Jerusalem and reconsecrated the temple, an event celebrated in the holiday Hanukkah. After Judas's death, the war continued intermittently under his brothers Jonathan and Simon. The Maccabees formed the Hasmonean dynasty.

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▪ priestly Jewish family
also spelled  Machabees 
flourished 2nd century BCE, Palestine

      priestly family of Jews who organized a successful rebellion against the Seleucid ruler Antiochus IV (Antiochus IV Epiphanes) and reconsecrated the defiled Temple of Jerusalem.

Historical context of the Maccabees.
      The name Maccabee was a title of honour given to Judas, a son of Mattathias and the hero of the Jewish wars of independence, 168–164 BCE. Later, the name the Maccabees was extended to include his whole family, specifically Mattathias (his father) and Judas' four brothers—John, Simon, Eleazar, and Jonathan. Its use was also extended to John Hyrcanus, Simon's son, who was next in succession.

      There is no unanimity about the meaning of the title Maccabee. The Hebrew may be read as “Hammer,” “Hammerer,” or “Extinguisher.” Since Judas held the initiative in the long war against the Syrians, he was probably regarded in the same light as King Edward I of England, who was known as the “Hammer of the Scots.”

      Throughout the 2nd century BCE;, the city-state of Jerusalem-Judah lay between the two great powers of Egypt and Syria. The Ptolemies ruled in Egypt and the Seleucids (Seleucid kingdom) in Syria. These were residual states that had been left when Alexander the Great's empire had broken up about 20 years after his death. Antiochus IV ruled Syria from 175 to 164/163 BCE. He carried the substitute name of Epiphanes, a Greek word meaning “god manifest.” A conqueror of overweening pride, as he is described in the Book of Daniel in the Bible, he set out to seize Judaea (or Judah), which until then had been a province of Egypt. He aimed incidentally to rid the world of the annoying (and, to him, peculiar), exclusive, “nonconformist” religion of the Jewish people. In order to unify his vast and racially heterogeneous empire, which stretched as far as the Caspian Sea, he planned to create one religion for all.

      In Antiochus' day the Syrians were devotees of the culture of Greece. Antiochus sought to continue what he regarded as the “civilizing” colonization process of Alexander. For him culture meant the pursuit of the “good.” The restless, inquiring, creative spirit of Greece—what might today be called the scientific spirit—was based on the assumption that “man is the measure of all things.” The Jewish view of life, on the other hand, was totally in opposition to that of the Hellenism that had spread throughout the Middle East. It, too, was a total way of life, one lived in accordance with what the Jewish people believed was revelation. They regarded Hellenism as a form of nature worship. They saw it as the spiritual continuation of the religion of the Canaanites, who had presented their views against Israel's for all the centuries since the days of Joshua. They were aghast that Antiochus encouraged the Semitic peoples of the Mediterranean coast to regard him as the ancient god Baal of the Canaanites. The Canaanite gods, they asserted, were merely the mythologizing of the anger, hate, lust, envy, and greed of unregulated human hearts.

      Israel, its prophets proclaimed, was the chosen instrument of the transcendent God, whose name was Yahweh. Yahweh was utterly “other” than man, that is to say, he was “holy.” It was God who had created man, not man the gods, and Israel was God's chosen instrument to be “a light to lighten the nations” (Isaiah). To make the meaning of its special relationship to Yahweh evident to the world was therefore Israel's reason for being. Its task was to put the revelation of God into purposeful use by producing an ordered human society that was ruled by God's justice and love and not by man's force and greed.

Prohibition of Jewish religious practices.
      This conception of revealed religion and of loyalty to the Word of God, rather than to a human king, Antiochus could not appreciate, particularly since he himself delighted in the name God Manifest. In order to extirpate the faith of Israel, therefore, he attacked Israel's religious practices. He thus forbade the observance of the Sabbath and of the traditional feasts, for these had been ordained by a “jealous,” or intolerant, God. All sacrifices were to come to an end. He forbade the reading of the Law of Moses and gave orders to search out and burn any copies that could be found. He forbade the practice of circumcision, for it was this that set the Jews off from other peoples as the one “people of God.” In place of these practices Antiochus encouraged the development of cultural clubs called gymnasia (gymnasium), in which people gathered to study, to learn, and to enjoy each other's company. After competing in various forms of athletics, men and women used to soak themselves in hot baths. But because the pursuit of the “good” included a delight in the body beautiful, such activities were performed naked. A circumcised Jew taking part in the games in a gymnasium could not therefore hide where his loyalty lay. Finally, in 168 BCE, Antiochus invaded Jerusalem (Jerusalem, Temple of) and desacralized the Holy of Holies in the Temple. This was the one place on earth about which Yahweh said “My name” (the expression of his Person) “shall be there” (I Kings).

      A number of Jews, under their leader Jason, the high priest, took the easy way of conformity with the new universal trends. But with Antiochus' impious act, a strong general reaction set in. Thus, when, later in the same year, Antiochus again entered Jerusalem, this time plundering and burning and setting up his citadel, the Acra, on the hill overlooking the Temple courts, he went too far, for his final act of spite, on Dec. 25, 167 BCE, was to rededicate the Temple in Jerusalem to the Olympian god Zeus.

Jewish resistance.
      The home of Mattathias, a priest in the village of Modiʿim (now an important archaeological site), 17 miles (27 km) northwest of Jerusalem, quickly became the centre of resistance. With him were his five sons, John Gaddi, Simon Thassi, Judas Maccabeus, Eleazar Avaran, and Jonathan Apphus. Josephus, the Jewish historian, gives Mattathias' great-grandfather the surname Asamonaios. From this title comes the name Hasmonean that was applied to the dynasty that descended from the Maccabees in the following century. Mattathias sparked the resistance movement by striking a Jew who was preparing to offer sacrifice to the new gods and by killing the king's officer who was standing by. Then he and his family took to the hills. Many joined them there, especially the Hasideans (Hasidean), a pious and strict group deeply concerned for the Law of Moses. These at first refused to fight on the Sabbath and at once lost a thousand lives. Mattathias then insisted that all groups of resisters should fight if required on the holy sabbath. The guerrilla war that followed was as much a civil war as a war of national resistance. Mattathias treated all degrees of collaborators with the same bitterness as he did the Syrian enemy.

      After the death of Mattathias (c. 166 BCE), Judas Maccabeus, the third son, became the leader of the resistance movement. In his first battle he seized the sword of Apollonius, governor of Samaria, the general leading the opposing army. But he was also a man of faith in the God of his fathers. He saw himself as a charismatic, divinely appointed leader, like Gideon of old. He would pause in his guerrilla tactics to assemble his men to “watch and pray” and to read the Torah (the divinely revealed Law of Moses) together. Judas saw his task as that of the successor of Moses and Joshua. “Remember how our fathers were saved at the Red Sea,” he told his men, “when Pharaoh with his forces pursued them” (I Maccabees 4:9). Then they would blow their trumpets, as in the days of Joshua, and engage the enemy with renewed vigour.

      Moreover, Judas could be as cruel as Joshua was. After the manner of his time and also of his enemies, he was ready to exterminate all the males of a conquered city. Some of his activities are in accord with what today would be called the “rules for holy war” as found scattered in sections of Deuteronomy and as developed in great detail in one of the scrolls from the Dead Sea, written within the century following Judas, and now entitled The War of the Sons of Light Against the Sons of Darkness (War of the Sons of Light Against the Sons of Darkness, The).

      Ḥanukka: reconsecration of the sanctuary. In December 164 BCE, three years after Antiochus had defiled it, Judas recaptured Jerusalem, all except the Acra. Judas then had “blameless priests” cleanse the Holy Place and erect a new altar of unhewn stones. They then reconsecrated the sanctuary. The Hebrew word for this act, Ḥanukka (Hanukkah) (“Dedication”), is the name still used for the Jewish eight-day Festival of Lights that commemorates the event. Beginning on Kislev 25 in the Jewish religious year, it occurs near or at the same time as the Christian celebration of Christmas.

      Judas next continued the war elsewhere—in Galilee and even in Transjordan. His name was greatly honoured “in all Israel and among the Gentiles” (I Maccabees 5:63). The Syrians, in the war against him, fastened wooden towers on elephants' backs, and each beast then charged into battle with a thousand armoured warriors surrounding it. Eleazar, Judas' second-youngest brother, lost his life in 163 BCE when he stabbed an elephant from underneath. In dying, the beast fell on top of him and crushed him.

      When Antiochus Epiphanes died in 164 BCE, others administered the kingdom because his son, Antiochus Eupator, was still a minor. Lysias, the Syrian general, was now the real power. A peace of a sort was agreed between Judas and the Syrian general, who was having trouble elsewhere, and the Jews secured liberty of conscience and worship. The war, however, soon resumed. Judas sent a delegation to Rome at one point to seek for help. This marked the first step toward the eventual takeover by Rome. Judas was killed in battle after more than five years of leadership.

The succession of Jonathan.
      Jonathan, his brother, succeeded him as general. Jonathan more than sustained the dignity of Judas. King Alexander Balas (also known as Alexander Epiphanes), now in control, made peace with Jonathan, calling him his “friend.” In 153 or 152 BCE he elected Jonathan as high priest in Jerusalem. Thus was born the high priestly Hasmonean (Hasmonean Dynasty) line. The strict upholders of the Law, however, were alienated, because the Law held that no man should be high priest who was not of priestly descent from Aaron. From now on this group formed a strong opposition party, later to be known as the most conservative section of the Pharisees (Pharisee) (the religious group whose interpretations and applications of the law, written and oral, became accepted tradition in later Judaism).

      The war continued. The Acra was still in enemy hands, and Jonathan sought to wall it off from the city. He died by treachery and was succeeded by his brother Simon, a man of character and prudence as well as a born leader who had quietly and loyally served under his other brothers. On his own initiative Simon brought peace and security to Jerusalem. He was the second Hasmonean high priest. In 135/134 BCE he was assassinated.

The rule of Hyrcanus I.
      The succession of the Maccabees was maintained by Simon's son John (John Hyrcanus I), known later as Hyrcanus I. He remained as high priest in Jerusalem until his death in 104 BCE. His was a long and disturbed reign, but he consolidated and extended Jewish control, bringing Samaria into subjection and even forcing the Idumaeans (the descendants of the ancient Edomites who lived southeast of the Dead Sea) to accept Judaism. That is how the Idumaean king Herod of Jesus' day was a Jew by religion.

      John Hyrcanus' reign marked a turning point in the history of the Maccabees. The movement that had begun with intense conviction and deep patriotic zeal had so completely succeeded that all memory of its first wild enthusiasm had gone. John in spirit had become a Sadducee, an upper-class conservative who accepted only the Written Law as divinely revealed and authoritative. In outlook he was worldly, agnostic, and urbane, utterly unlike his grandfather.

George Angus Fulton Knight Ed.

Additional Reading
The Apocrypha and Pseudepigrapha of the Old Testament in English, vol. 1, Apocrypha, ed. by R.H. Charles (1913, reprinted 1978), includes introductions and critical explanatory notes on the first two Books of the Maccabees. Other commentaries include John Christopher Dancy, A Commentary on I Maccabees (1954), a popular yet detailed guide; and Jonathan A. Goldstein, I Maccabees (1976), and II Maccabees (1983), both in “The Anchor Bible” series. Histories of the times may be found in Elias Bickerman, The Maccabees: An Account of Their History from the Beginnings to the Fall of the House of the Hasmoneans (1947); Robert H. Pfeiffer, History of New Testament Times, with an Introduction to the Apocrypha (1949, reprinted 1972); William R. Farmer, Maccabees, Zealots, and Josephus: An Inquiry into Jewish Nationalism in the Greco-Roman Period (1956); and D.S. Russell, Between the Testaments (1960, reissued 1977).

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Universalium. 2010.

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