This is a phrase symbolic:

“Do not be afraid of their multitude, nor of their strength arrogant, because in us is the Lord who will save us.”
— Judas Maccabeus (1 Maccabees 3:18)

Complete study on The Maccabees

1) historical Context (II century a. C.)

After the conquests of Alexander, Judea is among the hellenistic kingdoms. Under the seleucid Antiochus IV Epiphanes (175-164 to. C.) are imposed decrees that violate jewish Law and profane the Temple. The answer is revolt of the Hasmonaeans (priestly family, led by Mattathias and his sons, Judas, Jonathan and Simon), which culminates with autonomy and then independence of Judaea, (reigned hasmoneo).

2) The corpus “Maccabeus” and your canonicidad

• 1 and 2 Maccabees: canonical in Churches, catholic and orthodox; deuterocanonical to catholicism; apocrypha for protestantism; do not integrate the Tanakh jewish.
• 3 Maccabees: canon in several orthodox Churches (anagignoskomena); non-canonical for both catholics and protestants.
• 4 Maccabees: treaty philosophical tradition of hellenistic-jewish; in other editions of the Greek orthodox is usually included in the appendix.

deuterocanónico” alludes to canonical recognition reaffirmed late in the West (e.g., Florence, 1442; Trent, 1546), not to “inferiority” doctrinal in the use catholic. In the orthodox world, the term is used with specific nuances.

3) Summary and literary profile of each book

(A) 1 Maccabees (historiography patriotic; ca. 100-90 a. C.)

• Content: Of Antiochus IV to the death of Simon (175-135 to. C.). Tells uprising, campaigns Judas, leadership Jonathan and consolidation with Simon; pact with Rome; dedication of the Temple (the origin of Hanukkah).
• Language and composition: Likely original Hebrew lost; preserved in the Greek of the LXX. Understated style, anal, calendar seleucid.
• Thesis: legitimacy of dynastic hasmonean; divine providence-mediated military events and politicians (almost without miracles).

(B) 2 Maccabees (the epitome hellenistic; final s. II. C.)

• Content: Compendium (a epitome) a story in five volumes of Jason of Cyrene; covers approx. 175-161 to. C., culminating in the victory of Judas on Nicanor. Theological approach: martyrdom, atonement, resurrection and prayer for the deceased.
• Key passage: 2 Mac 12:43-45 (collect for the fallen and their effectiveness “in the light of the resurrection”).
• Style: rhetoric, pathos, miracles; theology of retribution historical immediately.

C) 3 Maccabees (novel/story uplifting; s. I a. C.)

• Plot: Chase Egypt low Ptolemy IV and salvation prodigious (elephants). Don't deal with the revolt macabea; explains a party type Purim in the egyptian diaspora.

D) 4 Maccabees (rant philosophical; s. I d. C.)

• Theme: Primacy of the reason godly on the passions; stoic-jewish; it exalts the martyrs (mother and seven brothers). More treaty that story.

4) Made, party and reception

Hanukkah: what to say (and not say) the Maccabees

• 1 Mac 4 tells the purification and dedication of the altar (hanukkat has-mizbeaḥ) and fixed the annual commemoration of eight days; not mentioned the “miracle of the oil”.
• The story of the oil that lasted eight days appears centuries later in the Babylonian Talmud, Shabbat 21bnot in 1-2 Maccabees.
• Josephus know and spread the name “Festival of Lights”; his explanation emphasizes the release more than a miracle oil.

5) theological and political Issues key

• Identity and hellenism: conflict intra-jewish between helenizantes and pious (ḥasidim). 1 Maccabees legitimizes the sovereignty hasmonean; 2 Maccabees underlines the fidelity worship and the punishment/atonement.
• Martyrdom and resurrection: 2 Mac 7 (mother and seven children) and 12:43-45 sustain future resurrection and effectiveness of prayers for the deceased (a cornerstone of catholic practice).
• Providence and history: 1 Mac tells causality “sober”; 2 Mac accentuates miraculous intervention and remuneration.

6) historical Value and sources

• 1 Maccabees: considered witness historic first order (although pro-Hasmoneo); its chronology and geography hold the frame of the period 175-135 to. C.; Josephus depends extensively on him.
• 2 Maccabees: more theological and rhetoricalprovides independent data (e.g., martyrdom) but selected for their message.
• External support: numismatics, postage stamps anfóricos, archaeology regional confirm the state-building hasmonean and its expansion.

7) Dating, language, and transmission of textual

• 1 Maccabees: composition in the kingdom hasmoneoprobably Hebrew, which is now lost; transmitted in Greek.
• 2 Maccabees: Greek; epitome Jason of Cyrene (original work lost).
• 3 Maccabees: Greek alexandrian; s. I a. C.
• 4 Maccabees: rant philosophical Greekwith influx stoic.

8) Canonicidad by traditions

• Catholic: 1-2 Mac canonical (deuterocanonical); reaffirmed in Florence and Trento.
• Orthodox: 1-2 Mac and 3 Mac within the corpus bible read; 4 Mac in appendix Greek.
• Protestant: 1-2 Mac Apocrypha (useful but non-normative); 3-4 Mac outside of the canon.
• Judaism: is not part of the Tanakh; the memory of the period remains pathway Hanukkah and rabbinic literature later.

9) Chronology essential (quick view)

• 175-167 to. C.: measures of Antiochus IV; a crisis in Jerusalem.
• 167-160 to. C.: leadership Judas; victory over Nicanor (161).
• 160-142 to. C.: stage Jonathan.
• 142-135 to. C.: Simon and with full autonomy; died 135.

10) How to read critically (key scan)

1. Distinguishing genera: 1 Mac = chronic political-military; 2 Mac = history theological miracles; 3 Mac = story uplifting in Egypt; 4 Mac = philosophical essay.
2. Bias: 1 Mac pro-Hasmoneo; 2 Mac pro-cult/Jerusalem and anti-helenizantes.
3. Cross with Josephus and with material evidence to separate theology of history.
4. Hanukkah without oil in Maccabees: the miracle of the oil is late (Shabbat 21b), useful to understand the evolution of liturgical and symbolic.

11) Impact later

• Liturgy and doctrine: 2 Mac supports, in catholic tradition, the prayer for the deceased (2 Mac 12:43-45).
• Model of resistance: “Martyrs maccabees” as an archetype in judaism, hellenistic and early christian communities.

Conclusion

• To political history and military, start 1 Maccabees; contrast with Josephus, and archaeology.
• To theology of martyrdom, resurrection, and prayer for the deceased, read 2 Maccabees (caps. 6-7 and 12).
• To context diaspórico and literature uplifting, review 3 Maccabees; for ethics and reason-faith, 4 Maccabees.