Глава I

A summary of events after Nehemiah until the reign of Antiochus Epiphanes (1 Mac. 1:1-10). The apostasy of some of the children of Israel in favor of Hellenistic customs (1 Mac. 1:11–15). The successful war of Antiochus Epiphanes with Egypt (1 Mac. 1:16–19). The sack of Jerusalem and the church by Antiochus, and the grief of the Jews on this occasion (1 Mac. 1:20–28). New destruction of Jerusalem and its conversion into a pagan fortress (1 Mac. 1:29–40). Antiochus' decree throughout the kingdom on the confession of one (Hellenic) faith and the following of one (Hellenic) customs (1 Mac. 1:41–51). Terrible measures to carry out the decree, persecution and torment of the Israelites (1 Mac. 1:52–61). The firmness and steadfastness of many of them (1 Mac. 1:62–64). 1Mak.1:1. After Alexander, the son of Philip, the Macedonian, who came out of the land of Chittim, defeated Darius, king of Persia and India, and reigned in his place first over Greece, - The first nine verses of the book represent, as it were, an “introduction” to the history of Antiochus Epiphanes and together - an attempt to connect the events of the times of the previous biblical book (Nehemiah) with the subsequent ones, during the entire break in the biblical narrative, from 440-175 - As such an attempt, this section is not entirely satisfactory for the reader: firstly, it is very short and too concise; secondly, he also suffers from historical inaccuracy, mentioning some kind of division by Alexander of his state between friends, which in fact he did not do. The narrative begins with the words - καί έγένετο - “and it was” - a common initial formula in Jewish historical narratives. - “Alexander, son of Philip, Macedonian...” Alexander the Great of Macedon, b. 356, d. 323 BC, the founder of the Macedonian monarchy, about whose power Daniel prophesied (Dan.8:21,11:3), predicting the split of his kingdom into four “not with his strength” and “not to his descendants” “from the land of Chittim...” - cf. Jer.2:10 and Ezek.27:6 - “Kittim Islands” - a designation of an area from a group of islands and a coastal strip of land in the western part of the Mediterranean, and actually the Aegean Sea (the current Archipelago); Macedonia is also thought of as part of this area, otherwise - Κιτιεις (1 Mac.8:5; cf. γή Κιτιαίων, Is.23:1; Num.24:24 and Κίτιοι, Dan.11:30). – Darius – Δαρείος – the last king of the Persian kingdom, Darius III, Kodoman, kingdoms. 336-331 BC - King of Persia and India (1 Mac.14:2) - the title of the king of Persia from the time of the unification of Media and Persia into one monarchy under Cyrus (cf. Esther 1:14-19; Dan.5:28,6:15,8:20). - “He reigned first over Hellas in his stead...” - this expression should be understood not in the sense that Darius also ruled over Hellas, and that here Alexander reigned instead of and after Darius, - before reigning over the other possessions of Darius. The last words of this expression are τ. ρότερον έπί τήν Ελλάδα - they mean only the initial history of Alexander himself, regardless of Darius, in whose place Alexander later reigned in his other countries. The reign over Greece was, therefore, before the reign in the possessions of Darius and instead of Darius. This is what the writer wants to say. As introductory words, and a retreat of thought into the events preceding the events described, this expression “first over Hellas” should be placed in brackets. In fact, Alexander was proclaimed “King of Hellas” much later, but at first he waged his wars with the Persians only as the chief military leader, commander, freely elected by the united Greek forces. The remark (1 Mac. 6:2) that he is “the first (king) to reign over the Greeks” is not entirely accurate, since his father Philip already ruled the Greeks on an equal footing; therefore, it must be assumed that “the first (king) to reign over the Greeks” Alexander appeared to the recognition of the Jews, as having broken the power of the Persians, replacing their importance in the East, as the founder of a new world Hellenic monarchy, before whose glory the glory of his father completely faded. The right to name Alexander the first king of Greece was also given to Judea and the famous prophecy of Daniel (Dan.8:21) about new world events taking shape. 1Mak.1:2. he made many wars and took possession of many fortified places, and killed the kings of the earth. “He killed the kings of the earth...” - this was not “killing” them in battles, but customary for the ancient barbarians, including the Greeks, to be put to death after being taken captive - to death, sometimes extremely painful and inhumane (Jer. 39: 6-7, 52: 10-11). By “kings of the earth” (Greek Βασιλείς, without a member) here we mean kings and princes subordinate to the Persian great king and governors and rulers of various provinces of the great monarchy who bore the royal title. 1Mak.1:3. And he went to the ends of the earth and took spoil from many nations; and the earth fell silent before him, and he was exalted, and his heart was lifted up. “He went to the ends of the earth...” is a hyperbolic expression that has some justification in the outstanding successes of the conqueror. - “The earth fell silent before him...” - the meaning of the expression may be the same as in Ps.75:9 - “the earth was afraid and became quiet” (cf. 1 Mac.11:38,52), or it can mean the real calm and peaceful mood of the earth, as 1 Mac.7:50,9:57,14:7; Wed Judges 3:11,5:31. 1Mak.1:4. He gathered a very strong army and dominated over regions and peoples and rulers, and they became his tributaries. “They became his tributaries...”, Greek. έγένοντο είς φόρον, cf. Judges 1:30,33,35. 1Mak.1:5–6. After that, he went to bed and, feeling that he was dying, called upon the nobles of his servants, who had been raised with him from youth, and divided his kingdom among them during his lifetime. The story that Alexander “even during his lifetime” divided his kingdom between his companions is not confirmed by other historians of Alexander. The most reliable and thorough of them (Arrian, VII, 26 and Curtius X, 5) report about the last minutes of his life that those around him actually asked him the question: “To whom does he entrust his kingdom?” But Alexander only answered this question with one word: “to the most worthy!” (τώκρατίστω). At the same time, he handed over his royal ring to his main bodyguard, Perdiccas, as a sign of his appointment as governor of the kingdom, which was then divided among the main military leaders and associates of Alexander. 1Mac.1:7. Alexander reigned for twelve years and died. “Alexander reigned for twelve years...” According to Arrian, XII, 28 – twelve years and 8 months. On the night of June 1, he was attacked by a severe fever, and by the evening of June 11 he was gone... 1Mac.1:8. And his servants each ruled in his own place. “His servants each ruled in his own place...”, that is, in the part that each got, declaring themselves kings. 1Mac.1:9. And after his death they all laid crowns on themselves, and after them their sons for many years; and increased evil on earth. “They all put crowns on themselves...” By “all” here we should mean the “noble” servants of Alexander actually mentioned in 1 Mac. 1:6, which were: Antigonus, who received Asia, Ptolemy - Egypt, Seleucus - Babylon, Lysimachus - Thrace, Cassander - Macedonia. - “And after them their sons for many years...”, that is, they reigned, placing crowns on themselves. - “And they multiplied evil on earth...” - that is, they caused a lot of suffering and sorrow with their internecine wars and untruths of all kinds. From here the writer makes a natural transition to the description of the cruelties of Antiochus Epiphanes that broke out over Judea. 1Mac.1:10. And from them came the root of sin - Antiochus Epiphanes, the son of King Antiochus, who was a hostage in Rome, and reigned in the one hundred and thirty-seventh year of the Kingdom of Greece. “And out of them went out the root of sin...” The meaning of the expression “root of sin” (' ρίζα αμαρτωλός) is clear by comparing it with similar expressions in Isaiah (Isaiah 11:1) - “root of Jesse”, color, branch, branch from it, as well as in Sirach (Sir.47:25) - “root of David” . In all these cases, “root” is used in the sense of “offspring”, “shoot” from something, but not in the sense of “beginning” or “source”. “The root of sin” in this case means “the offspring of sin,” as the evil principle in the world, the generation, embodiment of this principle in Antiochus and his wicked life. This “root” “came out from them,” that is, the successors of Alexander, who together represented a suitable environment or soil for this. More specifically, here we can also mean the dynasty of “Seleucid” kings, among which Antiochus was 8th, and with the name Antiochus – 4th 4 . His nickname Epiphan - Επιφανής - means “brilliant”, “glorious”, “noble”. - “The son of King Antiochus...”, i.e. III or the Great, who reigned 223-187 and left behind two sons - Seleucus IV Philopator (187-175) and Antiochus Epiphanes (175-163). – “Who was a hostage in Rome...” – refers to the previously mentioned Antiochus Epiphanes, and not to his father, also Antiochus, although his name is closer to the definition of “who.” This was after the Battle of Magnesia, in 189 BC - “In the one hundred and thirty-seventh year of the kingdom of Greece...”, i.e., the Seleucid era, the beginning of which coincides with 117, 1 of the era of the Olympiads, from 442 from the founding of Rome, and from 312 BC. When more accurately calculating and comparing time for all these eras, it is necessary to keep in mind, first, the different starting points or seasons from which each era is counted. Thus, the year of the founding of the Seleucid monarchy - from autumn to autumn - falls on the 1st Olympiad 117, counting from summer to summer 312-311 BC, and this last year (the year of the Christian era), as is known, counts from winter to winter. Secondly, what can be quite confusing in this case is the fact that the writer of the Book of Maccabees everywhere adheres to a strange manner of counting years according to the Seleucid era, while counting months according to Jewish custom from Nissan to Nissan (i.e. from April to April, or from spring to spring), as can be seen, for example, from 1 Mac. 4:52, 10:21 and other places, and sometimes according to Roman custom - from January to January. Taking these considerations into account, we can more accurately establish that the year of the accession of Antiochus Epiphanes - the 137th in the Seleucid era - corresponded to 175 BC, more precisely, lasting from the autumn of 176 to the autumn of 175 of the pre-Christian era. – The circumstances of the accession of Antiochus Epiphanes deserve to be noted, just as it is not superfluous for greater clarity and thoroughness to present at least a brief outline of the events preceding the history of Antiochus. Seleucus Nicator, the founder of the Seleucid dynasty - one of the most remarkable commanders of the great Alexander, was, by the way, the founder of a special Syro-Macedonian kingdom, which in 312 included Babylon, as well as many countries along the Mediterranean coast. Having thus united most of Alexander's monarchy, Seleucus ushered in the powerful era of the Seleucids, with the fate of which the fate of Judaism was long connected, continuing, among other things, the entire period of the Maccabees. The time of Seleucid rule over Syria and Palestine gave rise to one of the most lively and fruitful eras of Judaism, when the struggle against infatuation with Hellenic customs, which flared up among the best part of the Jewish people, not only brilliantly withstood many surging disasters, but also managed to temporarily resurrect the happy times of the best kings of the Jews. The first Seleucids not only were not a great burden for the Jews, but also marked themselves with many favors towards them. Thus, Seleucus Nicator granted citizenship rights to many Jews in the cities he built in Asia and lower Syria, and even in his own capital, Antioch. This right was supported by the Jews by the closest successors of Seleucus - Antiochus I Soter (282-262) and especially Antiochus II Theos (262-246). Under Seleucus Callinicus, the successor of Antiochus II (246–226), Judea began to experience many disasters, becoming the arena of the struggle between the Seleucids and the Ptolemies (kings of Egypt), forced to please both sides and pay equally in both the victories of one and the defeats of the other. These disasters of Judea reached particular strength with the appearance of Antiochus III the Great (after Seleucus III Keraunus, 226–223), who became involved in the struggle not only with Egypt, but also with Rome (223–187). The battle with the Romans (at Magnesia, in 189), very unsuccessful for Antiochus, forced him to a shameful peace with Rome, one of the conditions of which was, by the way, the rule of Antiochus Epiphanes. For Antiochus Epiphanes himself, this had the good side that it helped him receive a proper, albeit in the Roman spirit, education that corresponded to his future destiny, and establish connections with the young nobility of the powerfully flourishing world city. When Antiochus III died and Seleucus IV Philopator, the elder brother of Antiochus Epiphanes, ascended the throne, the latter was immediately summoned to the Syrian court. But even before Antiochus reached Syria, he was greeted by the news of the death of his brother at the hands of Iliodorus, who, however, did not have time to establish himself on the throne of the murdered man, and himself died from the supporters of Antiochus. Having freely inherited his brother's throne, Antiochus did not hesitate to apply in his position everything that Rome had taught him. Well aware that the decline and weakness of the Seleucid monarchy from the very beginning were determined by the lack of real national unity, Antiochus did not stop before embarking on a new path to achieve and strengthen this unity of the most intensified “Hellenization” of his possessions, that is, the introduction of the same customs, one language, faith and enlightenment in them everywhere in the then pagan spirit - a path that, by the way, led him to fatal struggle with the Jews, and created him such sad fame in history. The 1st book of Maccabees begins to tell about all these events in more detail, from the further verse 11. 1Mac.1:11. In those days the wicked sons came out of Israel and persuaded many, saying: Let us go and make an alliance with the nations that surround us, for since we separated from them many calamities have befallen us. 1 Mac.1:11–15: The success of Antiochus Epiphanes in implementing his plans for the Jewish people and the very emergence of these plans should have been greatly facilitated by the sudden appearance among the people of a party of apostates from Jehovah, who loved pagan customs and institutions. The writer vaguely expresses the time (and circumstances) of the formation of this party among a people hitherto distinguished by its loyalty to Jehovah - “in those days” - έν ταίς ᾿ημέραις έκείναις, i.e. in the days of Antiochus. From a comparison of this passage with 2 Mac.4:7 et c., 2 Mac.4:23 et d., and with the date of Art. 20 of this chapter (1 Mac. 1:20), it can be more precisely established that this took place at the very beginning of the reign of Antiochus. These “sons of wickedness,” who came out, that is, who came out from among Israel, managed to seduce, by their example and speech, first “some” and then “many of the people” (1 Mac. 1:13,43,52; 2 Mac. 4:13, etc.). The call: “let us go and make an alliance with the nations surrounding us” represents a conscious, intentional violation of the commandment of the law: “(do not mingle and) do not make an alliance with them or with their gods,” i.e., pagans, foreign peoples (Ex. 23:32,34:15). – The word “union” is used here in a broader sense. This was not a political agreement for the purpose of mutual defense against threatening external dangers, but much more a union with them in customs and way of life, up to and including betrayal of religious beliefs. The motivation for the apostasy of these Jews is characteristic: “for since we separated from them (the surrounding nations), many disasters have befallen us,” they say. First of all, it is already wrong here that the separation of Jews from pagans is considered, apparently, as a recent phenomenon, whereas it was established from the very beginning of the dedication of Israel to the people of God, and as a natural result of this dedication; on the other hand, it also contradicts the truth that this isolation allegedly gave rise to “many disasters.” The whole history of the Jews, on the contrary, clearly shows the closest connection between the well-being of the people and their piety and fidelity to the law of Moses: when this piety flourished, the people of Israel prospered; but as soon as he was carried away to the point of friendship and imitation of the customs of the pagans, he immediately began to bear the punishment of God from these very pagans. 1Mac.1:12–13. And this word seemed good in their eyes. Some of the people expressed a desire and went to the king; and he gave them the right to carry out pagan statutes. “The right to carry out the laws of the pagans...” needed to be confirmed and protected by the king in view of the fact that those who remained faithful among the people could apply to the apostates the death penalty imposed by Moses for such a crime by stoning. 1Mac.1:14. They built a school in Jerusalem according to pagan custom “They built a school in Jerusalem according to the custom of the pagans...” According to 2 Mac. 4:9, this godless deed was started by Jason, brother of Onias. While soliciting the clergy, he also promised the tsar a large monetary bribe, and the school itself, the opening of which he asked him to open with the royal authority, promised to provide a large monetary contribution. All this could be allowed in a candidate for the high priesthood, provided that he, in any case, relied on the large party, for which he was the head and spokesman of its plans; it can be assumed that he himself had great influence on this party and easily hoped to meet with its full sympathy and assistance in such an ungodly enterprise from the point of view of faithful Jews. - “School according to pagan custom” - γυμνάσιον, gymnasium, that is, a parade ground for gymnastic exercises, competitions and games for young men, decorated with porticoes and with seats for spectators. By establishing such a school, they hoped to deal the surest blow to the Mosaic religion, raising a completely new generation of young men in the pagan spirit. 1Mac.1:15. and established uncircumcision among themselves, and departed from the holy covenant, and united with the pagans, and sold themselves to do evil. “They established uncircumcision in themselves...” The idea of ​​the original is somewhat different: “they made foreskins for themselves,” partly by a new surgical operation, partly by other simpler means to disguise the sign of circumcision, so that when exposed at gymnastic games they would not cause ridicule from the uncircumcised. - “They departed from the Holy Covenant...” Circumcision was a sign of this covenant, therefore its termination, and even more so the destruction of its signs on the body was an open destruction of the covenant, a complete rejection of it, apostasy. – “United with the pagans...” – έζεύχθησαν τ. εθ. - more precisely: “harnessed to the yoke of the pagans” - having adopted pagan beliefs and customs. – “You were sold to do evil...”, - that is, they became involuntary slaves of sin - an expression that literally repeats 1 Kings 21:20, where Elijah says to Ahab: “You were sold to do evil...” - πέπρασαι ποιήσαι τό πονηρόν ... (cf. Rom.7:14 etc.). The extent to which all this found sympathy among the people can be seen from 2 Mac. 4:13–17. 1Mac.1:16. When Antiochus saw that the kingdom was strengthened, he undertook to reign over Egypt in order to reign over two kingdoms, 1 Mac.1:16–28: The sacking of the church and the bloodshed carried out in Jerusalem by Antiochus is described in more detail in 2 Mac.5:1–23. He committed this evil deed upon returning from his successful campaign against Egypt (1 Mac. 1:19). This was his second campaign (2 Mac.5:1) there, which took place (1 Mac.1:20) in the year 143 of the era of Seleucus, i.e., in the fall of 170 BC - “When Antiochus saw that the kingdom had been strengthened...” This strengthening consisted in the fact that Heliodorus, who had usurped the throne after the death of Seleucus, was eliminated - then Antiochus received from Rome was officially recognized by the king, although the direct heir to the throne was, in fact, the son of Seleucus Demetrius, who had just gone to Rome as a hostage, instead of Antiochus; - finally, based on one note from the blessed one. Jerome (ad Dan. XI, 1), one might think that Antiochus managed to win over to his side a strong party that was pulling towards the Egyptian Ptolemy and preventing him from feeling calm and secure on the throne of Syria. – The purpose of the war with Egypt was the desire of Antiochus “to reign over Egypt in order to reign over two kingdoms,” although the pretext for the war was chosen rather plausible, giving his power-hungry plans a completely impeccable appearance. After the death of Cleopatra, the sister of Antiochus, who was married to the Egyptian king Ptolemy V Epiphanes, and ruled the throne as regent for her son Ptolemy VI Philometor, the guardians of the young king - Euleus and Lenaeus - demanded from Antiochus the return of Coele-Syria, which was once ceded to Egypt by Antiochus III the Great, the father of Cleopatra. as a dowry for his daughter. Antiochus Epiphanes now declared this demand not only unjust with the death of Cleopatra, but also laid claim to Egypt himself, as the queen’s brother. 1Mac.1:17. and he entered Egypt with a strong army, with chariots, and elephants, and horsemen, and many ships; “He entered Egypt with... many ships...” – not a very accurate translation of the Greek έν στόλω μεγάλω actually – heavily armed. Although στόλος is used in 2 Mac. 12:9, indeed, in the sense of weapons at sea, that is, ships, however, in this case the context of speech does not necessarily require the same understanding. 1Mac.1:18. and entered into battle with Ptolemy, king of Egypt; and Ptolemy was afraid at his face and fled, and many wounded fell. “Ptolemy was afraid because of him (Antiochus) …” – After Ptolemy Epiphanes, who died in 181 BC, two young sons of Ptolemy remained: Philometor VI and Physcon VII. Which of these Ptolemies is of course in this verse, the opinions of interpreters differ. Most point to the first, but since he fell into the hands of Antiochus in the first war, others mean the second, and Antiochus’ campaign itself is explained by Antiochus’ desire to use the rights of Philometor against Physcon. In general, the description of this war shows that the writer of our book made little effort to distinguish between both brothers - Philometor and Physcon, especially since Antiochus had in mind the actual conquest of Egypt and wanted to overthrow both kings from the throne. – “Many fell wounded,” according to other texts it would be more accurate to translate “killed” – (Heb. ..., Syr. occisi, cf. Judges 9:40; 1 Samuel 17:52). 1Mac 1:19–20. And they took possession of the fortified cities in the land of Egypt, and he took spoil from the land of Egypt. After the defeat of Egypt, Antiochus returned in the one hundred and forty-third year and went against Israel, and entered Jerusalem with a strong army; The reason for Antiochus's attack on Jerusalem and such brutal reprisal against him was the unrest that arose in the city (actually between Jason and Menelaus), which was interpreted by the king and understood by him as an attempt by Judea to break away from Syria (2 Mac. 5:5 etc.). However, the reason itself gave much less than the use of it by Antiochus: he needed money for further warlike enterprises, and this motive drove his barbaric actions in Jerusalem and the church - not in accordance with the reasons. 1Mac 1:21–24. He entered into the sanctuary with arrogance and took the golden altar, the lampstand and all its vessels, and the table of offerings, and the libations, and the cups, and the golden censers, and the veil, and the crowns, and the gold ornament that was outside the church, and stole everything. He took the silver and the gold and the precious vessels, and took the hidden treasures that he had found. And, taking everything, he went to his land and committed murders, and spoke with great arrogance. Having listed in parts what Antiochus took, the writer repeats and summarizes all the loot, and the parallel passage in 2 Mac. 5:21 even indicates the value of the stolen goods - 1,800 talents. - “He spoke with great arrogance...”, blaspheming the Lord God and His people with blasphemous words. The expression is obviously borrowed from Daniel (Dan.7:8,11:36). – This event, in addition to Josephus, is mentioned by the historians Polyvius, Strabo, Nicholas of Damascus, Timagenes, Castor, Apollodorus. 1Mac 1:25–26. Therefore there was great mourning in Israel in all its places. The chiefs and elders groaned, the maidens and youths fainted, and the beauty of women changed. “The chiefs and elders groaned...” - άρχοντες καί πρεσβύτεροι; άρχοντες - heads of tribes, πρεσβύτεροι - heads of surnames. - “Women’s beauty has changed...”, that is, it has become thin and faded from grief and grief. 1Mac 1:27–28. Every bridegroom wept, and she who sat in the bridal chamber was in sorrow. The earth trembled for their inhabitants, and all the house of Jacob was clothed with shame. “The earth trembled for those who lived on it...”, that is, for the sake of its inhabitants, as if sharing participation in their suffering and shame. All other translations of Greek. έπί with wines, such as: against the inhabitants, under the inhabitants, through the inhabitants, etc. - are less accurate and suitable. - “The whole house of Jacob was clothed with shame...”, proper., “every house of Jacob...”, “every family,” which in general also meant “the whole house of Jacob...”. - “Closeted with shame” - for the shameful desecration of his sanctuary and the defamation of his religion. 1Mac.1:29. After two years had passed, the king sent a tax chief to the cities of Judah, and he came to Jerusalem with a large crowd; “After two years…” - μετά δύο ᾿ετη ᾿ημερων - literally: “after two years of days, or time” - Hebraism, common in the Bible when denoting time (Gen.; cf. 2 Sam. 13:23,14:28; Jer. 18:3,11). Since the first sack of Jerusalem and the church was in 143 AD. Seleucus, then this second was, therefore, in 145 (of the same era), or in 168 BC (Art. 54 “on the 15th day of Haslev”). This was precisely the year when Antiochus's successes in Egypt were unexpectedly stopped by an imperious Roman veto, and he was forced to leave Egypt. It was then that he, embittered by such an annoying failure, and, together, taking revenge for the insult (the assistance provided by the Jews in Jason’s attempt to oust Menelaus and considered an impudent indignation against the royal person, see 2 Mac. 5: 5, etc.), attacked Jerusalem, where he could rule as much as he wanted without encountering resistance. On the other hand, he also pursued here that positive goal in order to more decisively carry out his intentions - to paganize Judaism, which with understandable gloating welcomed the shame of the robber king and the robber of the temple, as the beginning of God's punishment over him, and which had long been in the sight of the king, as the main obstacle to creating a single Hellenistic force capable of resisting the pressures of such a force as the Roman one. - “The king sent the tax chief...” - άρχών της φορολογίας, - in 2 Mac.5:24 - he is called by name - Apollonius. - “With a large crowd...” - έν οχλώ βαρεί, according to 2 Mac. in decree place - with 22,000 people. - “Struck him with a great defeat...” - Hebraism, a strengthened expression - like - “you will die.” 1Mak.1:30–32. he cunningly spoke to them words of peace, and they believed him; but he suddenly attacked the city and struck it with a great defeat, and destroyed many of the people of Israel; He took spoils from the city and burned it with fire, and destroyed its houses and the walls around it; and they carried away captives the wives and children, and took possession of the cattle. According to 2 Mac. 5:25, etc., this was deliberately assigned to the Sabbath, when the Jews observed strict rest. The immediate motive for the attack is unknown; probably the city did not want to accept such a strong Syrian army. 1Mac.1:33. They fenced the city of David with a large and strong wall and strong towers, and it became a fortress for them. “They fenced the city of David...” - this is not the same as Jerusalem, but only the fortified southwestern part of it - on the hill of Zion (2 Kings 5:7; cf. 1 Kings 8:1). This distinction is made several times in the book itself, see 1 Mac. 6:26, 10:11, 11:41, 12:35–37, 13:10, cf. also - 1 Mac.2:31, 14:36 ​​and many more. etc. – As for the name “Mount Zion”, it must be borne in mind that the writer of the book often applies this name not to the fortress of Zion, where the “city of David” was, but to the “mount of the church”, also fortified, as opposed to the Syrian fortress (1 Mac.4:60, 6:62, 10:11; even more clearly - 1 Mac.4:37 etc., 1 Mac.5:54, 7:33). The basis for this was given in the poetic and prophetic use of the name Zion, which designated both the church mount as the dwelling of Jehovah (Ps. 2:6; Ps. 73:2; Is. 8:18) and all of Jerusalem as the city in which Jehovah, the God of Israel, rules (Ps. 47: 2-3; Is. 16: 1, 24:23; Jer. 8: 19, etc.). – The adoption of the name Zion by the temple mount was especially encouraged by the occupation of Zion as a pagan fortress, which made it difficult to connect the idea of ​​Jehovah’s dwelling with the concept of Zion. 1Mac.1:34. And they placed a wicked people there, a lawless people, and they strengthened themselves in it; “A wicked people...” – έθνος " αμαρτωλόν – Jewish designation for the pagans (1 Mac. 2:48,62; 1 Mac. 3:15; cf. Tov. 13:6; Gal. 2:15); on the contrary: holy, righteous people δικαίων or δίκαιον έθνος – designation of the Jews (Esther 1:7,9 addition). 1Mac.1:35. They stocked up on weapons and food and, having gathered the spoils of Jerusalem, they laid them there and became a large net. “And they became a great network...” - that is, very dangerous, terrible for the inhabitants of Jerusalem, since with the possession of this mountain at any time it was possible to dominate the entire city. 1Mac.1:36. And this was a constant ambush for the sanctuary and an evil devil for Israel. “And this (i.e., the fortification of the city of David with the Syrian army entrenched in it) was a constant ambush for the sanctuary...”, since from the mountain it was very convenient to hinder the restoration of this sanctuary (1 Mac. 6:18), which is why Judas, embarking on this restoration and cleansing of the sanctuary, was forced to detach special “men to fight against those who were in the fortress until he had cleansed the sanctuary” ( 1Mac.4:41). – “And this was... an evil devil for Israel...” – εις διάβλον πονηρόν – Hebrew translation. .... The further 37th article serves to clarify this figurative expression: the pagans desecrated and forced the Jewish sanctuary to remain inactive - not only by their presence in this place, but also by their wicked and bloody deeds (cf. 2 Mac. 6: 4, etc.), deliberately done for the greater humiliation and desecration of the Jewish shrine. 1Mac 1:37–40. They shed innocent blood around the sanctuary and desecrated the sanctuary. The inhabitants of Jerusalem fled for their sake, and it became a dwelling place of strangers and became a stranger to its own family, and its children left it. His sanctuary became desolate like a desert, his holidays turned into mourning, his Sabbaths into reproach, his honor into humiliation. As his glory increased, his dishonor increased, and his height turned to sorrow. Expressions from the Old Testament (prophecies) describe the consequences of the settlement and predatory rule of the pagans on the Holy Mountain (cf. Am.8:10; Tov.2:6); for more details see 1 Mac4:38. - “As his glory increased, his dishonor increased...” - that is, the more brilliant his glory once was, the more dishonorable the ensuing shame seemed, and “his height (i.e., greatness, dignity) turned into sadness.” 1Mac 1:41–42. King Antiochus wrote to his entire kingdom that everyone should be one people and that everyone should leave their own law. And all the nations agreed according to the king’s word. “Antiochus wrote (i.e., issued an edict) to his entire kingdom, so that everyone should be one people, and that everyone should leave his own law...”, i.e., he would give up his national characteristics. The decree was clearly directed against the Jews. This was not a simple passion for the pipe dream of a universal equalization of peoples and their merging into one ideal people, concessions in favor of which would be required as much from Judaism as from paganism. For the latter, these concessions did not represent anything sensitive, in view of his cosmopolitan indifferent attitude and indifference to all his own and foreign gods and customs. But for the Jews, with their exclusive religious worldview, this was the complete destruction of their faith and beliefs and the very possibility of living and existing. After Jehovah, they could not in any case place any other god, and next to His law, which permeated their entire not only spiritual-church, but also civil life, they did not dare to follow any pagan laws and customs. For Antiochus, who knew all this, however, this obstacle did not seem completely insurmountable. - “His whole kingdom,” except for the Jews, was already what he dreamed of; the remaining opponent to these dreams seemed too lonely and weak in his resistance; and even if this resistance had cost the Jews too much, all the better it seemed for Antiochus, who was not only the victim of a sad hobby, but also an evil avenger for previous scores with Judaism and a hater of them. Finally, Antiochus’s hopes for success should have been greatly inspired by the fact that among the Jews themselves there had already been a movement towards Hellenism, which had already given rise to such characteristic cases of apostasies before the edict, and after the edict even assumed a rather serious character. The edict is issued throughout the kingdom - both so that the Hellenistic ideal is presented in a brighter light and indisputable authority, and for those reasons so that it can find the Jews in all areas of the kingdom, which they have already sufficiently sowed with their dispersion. 1Mac.1:43. And many of Israel accepted his idolatry, and sacrificed to idols, and profaned the Sabbath. 1 Mac 1:44. The king sent letters through messengers to Jerusalem and to the cities of Judah, so that they would follow the laws foreign to this land, 1 Mac. 1:44–51: The contents of the decree are stated in more detail. 1Mac 1:45–46. and that burnt offerings and sacrifices and drink offerings should not be allowed in the sanctuary, that they should mock the Sabbaths and festivals, and profane the sanctuary and the saints, “They desecrated the sanctuary and the saints...”, that is, the church and its servants - the priests and Levites (Sir.45:29). The ancient Latin translation, however, has the following variation: sancta et sanctum populum Israel, from where other interpreters by saints mean the Israelites generally faithful to God (αγιοι according to Dan.7:18, 21, 25, 27; Dan.8:24); however, this interpretation in connection with the previous and subsequent ones seems to be less suitable. 1Mac 1:47–52. so that they would build altars, churches and churches of idols, and sacrifice swine meat and unclean cattle, and leave their sons uncircumcised, and defile their souls with all uncleanness and abomination, so that they would forget the law and change all the decrees. And if anyone does not do according to the king’s word, he will be put to death. According to this, he wrote to his whole kingdom and appointed overseers over all the people, and commanded the cities of Judah to offer sacrifices in every city. And many of the people gathered to them, all who had forsaken the law, and committed evil in the land; “They gathered to them...”, that is, to the Syrians, the pagans, and entered into communication with them. 1Mac 1:53–54. and they forced Israel to hide in every hiding place. On the fifteenth day of Haslev, in the hundred and forty-fifth year, they set up the abomination to make desolate on the altar, and in the cities of Judah they built altars around. “On the 15th day of Haslev, 145,” - i.e. e. Seleucus. - in December 168 BC - “They set up the abomination of desolation on the altar...” (Dan. 11:31), i.e., a pagan altar that eliminated any opportunity to offer legal sacrifices to the true God. 1 Mac 1:55. and they smoked in front of the doors of houses and in the streets, “They made incense in front of the doors of houses and on the streets...” - such incense (and sacrifices in general) were performed in honor of the gods who were revered as guardians of houses and streets, like the Romans - Janus, the Greeks - Hermes, Apollo, Dionysus, and partly Artemis. 1Mac.1:56. and the books of the law which they found, they tore to pieces and burned with fire; “Books of the law...” – τά βιβλία τού νόμου, actually, the books of Moses, the Pentateuch, although in a broad sense this can mean the books of the Old Testament in general. 1Mac.1:57. Whoever had the book of the covenant and who kept the law was put to death by order of the king. “Book of the Covenant” - βιβλίον διαθήιης - containing the X Commandments of God outlining the basic laws of Israel given at Sinai (Exodus 20–23, cf. Exodus 24:7). For a more complete defeat and destruction of Judaism, all sacred literature of the Jews had to be subjected to persecution. 1 Mac 1:58. With such violence they dealt with the Israelites who came every month to the cities. “They dealt with such violence to the Israelites who came every month into the cities.” Some meant here the monthly arrival of Jews in the cities to celebrate the new moon, which the king’s overseers used to seize and oppress these zealots of the law of Moses. Other interpreters give the definition of “coming” a passive meaning, and here they mean their involuntary arrival, but caused by bringing them to responsibility locally for their unwillingness to fulfill the will of the king; in other words, it should be expressed like this: “with such violence they dealt with the Israelites, arresting and bringing every month (for imprisonment and for reprisals) to the cities (from the surrounding area).” 1Mac.1:59. And on the twenty-fifth day of the month, when they offered sacrifices on the altar that was above the altar, “On the twenty-fifth day of the month...” began the offering of pagan sacrifices at the site of Jehovah’s altar. This number must be distinguished from the “15th day” of the same month (Haslev), when they only “set up the abomination of desolation on the altar,” i.e., a pagan altar, but the actual offering of sacrifices began on the 25th (1 Mac. 4:52,54; 2 Mac. 10:5). 1Mak.1:60. they, according to this commandment, killed wives who circumcised their children, “They killed the wives who circumcised their children...” - here there is no need to necessarily mean the circumcision of their children by mothers with their own hands, such as, for example, the exceptional case of Ex. 4:25; – we are simply talking about women who allowed their children to be circumcised; the real circumcisers, who suffered the same sad fate, are especially mentioned further (1 Mac. 1:61). 1Mac.1:61. and babies were hanged by their necks, their houses were plundered, and those who circumcised them were killed. As an example of not the only inhuman reprisal against mothers and their children for circumcision, 2 Mac. 6:10 cites the case of the killing of two women with babies hanging from their mothers' breasts: in this situation, the unfortunate ones were cast out from the high city wall. 1Mac.1:62. But many in Israel remained strong and strengthened, so as not to eat unclean things, “We have strengthened...” - όχυρούσθαι έν έαυτοις - strengthened ourselves, firmly determined. 1Mac.1:63. and they preferred to die, so as not to be defiled by food and not to violate the holy covenant - and they died. “They preferred to die... and died.” What is meant here is probably the courageous, suffering death of the seven Maccabee brothers with their mother Solomonia and teacher Eleazar, blessed by the Christian Church on August 1 (2Mac.6:18 et c.; 2Mac.7). 1Mac.1:64. And there was very great wrath upon Israel. The books of Maccabees are translated from Greek because they are not in the Hebrew text. The genealogy of the Seleucids is as follows: Seleucus I Nicator, † 261 BC Antiochus I Soter, † 261 Antiochus II Theos, † 246 Seleucus II Callinicus † 226 – Seleucus III Keraunus, † 223; Antiochus III the Great † 187 - - From Antiochus the Great: Seleucus IV Philopator, † 175; Antiochus IV Epiphanes, †164; Dmitry I Soter, † 150; Antiochus V Eupator † 162 Alexander Valas Antiochus VI From Demetrius I Soter: Demetrius II Nicator, † 125–124 Antiochus VII Sidetes, † 128 etc.