Introduction

On the Second Book of Maccabees

On the Second Book of Maccabees

Known as 2 Maccabees, the book presents itself as a brief summary or epitome of the five books of a certain Jason of Cyrene (2:24) — covering the narrative “of the deeds of Judas Maccabeus and his brothers,” as well as “of the wars against Antiochus Epiphanes and against his son Eupator.” Following this plan, the book divides into two clearly defined parts: the first (3:1–10:9) recounts events in Jerusalem under Seleucus IV and Antiochus Epiphanes, while the second (10:10–15) covers events under his son Antiochus Eupator, ending with the death of Nicanor (in the year 151 of the Seleucid era — 161 BC). This abridgment of Jason of Cyrene is preceded by two letters from Palestinian Jews to Egyptian Jews (1:1–2:19), and contains two brief authorial remarks — one at the beginning (after the letters, 2:20–33) and another at the end (15:37–39). Since the opening events of the book (chapter 3) took place in the last or second-to-last year of the reign of Seleucus IV, who died in 176 BC, it can be established with certainty that 2 Maccabees covers a historical period of fifteen years (176–161 BC). The question arises: to what degree does this period as presented in 2 Maccabees coincide with its presentation in 1 Maccabees, which also includes it as a component — where the two agree and where they differ, where one supplements the other’s account or is itself supplemented? Compared to 1 Maccabees, which begins its narrative with Antiochus Epiphanes (1 Macc 1:10), 2 Maccabees reaches back to somewhat earlier events (3:1; 4:6) and describes in greater detail the disasters that befell the Jews following the apostasy of High Priest Jason (1 Macc 4:7-7:42 – 2 Macc 1:10-64). From chapter 8 onward, the account runs parallel to 1 Macc 3-7 chapters, with certain more or less significant and important differences and inaccuracies that are explained partly by the book’s more religious-didactic rather than strictly scholarly historical aims, and partly by inevitable oversights in the abridgment of the source and its adaptation to those predetermined purposes. The person and life of Jason of Cyrene are little known. From his hometown of Cyrene one can only conclude that he was a Hellenistic Jew and that his five books of history were written in the Greek tongue. Equally little information can be given about the abridger of his work — the author of 2 Maccabees. It appears likely only that he, also a Hellenist, was not acquainted with 1 Maccabees, though he may have gathered materials for his history in Palestine, as is shown by the many popular Jewish traditions that found their way into his work. As for the date of the book’s composition, it can be partially inferred from 1:10 that it was written no earlier than the year 188 of the Seleucid era — 124 BC; but when exactly cannot be determined with precision, in any case before the extinction of the Hasmonean dynasty and the capture of Jerusalem by Pompey (63 BC). Thanks especially to its moving and instructive account of the sufferings for the faith of seven brothers — “the Maccabees” — with their mother and teacher, the book enjoyed great attention and respect from ancient church writers and preachers (Clement of Alexandria, Origen, Jerome, Augustine, and others), although it was not considered canonical.