* [1:7] Demetrius: Demetrius II, king of Syria (145–139, 129–125 B.C.). The one hundred and sixty-ninth year: i.e., of the Seleucid era, 143 B.C. Regarding the dates in 1 and 2 Maccabees, see note on 1 Mc 1:10. On the troubles caused by Jason and his revolt against the kingdom, i.e., the rule of the legitimate high priest, see 2 Mc 4:7–22.

* [1:8] Our prayer was heard: in the victory of the Maccabees.

* [1:9] Feast of Booths in the month of Kislev: really the feast of the Dedication of the Temple, Hanukkah (2 Mc 10:1–8), celebrated on the twenty-fifth of Kislev (Nov.–Dec.). Its solemnity resembles that of the actual feast of Booths (Lv 23:33–43), celebrated on the fifteenth of Tishri (Sept.–Oct.); cf. 2 Mc 1:18.

* [1:10] The one hundred and eighty-eighth year: 124 B.C. The date pertains to the preceding, not the following letter. Senate: the council of Jewish elders of Jerusalem; cf. 1 Mc 12:6. King Ptolemy: Ptolemy VI Philometor, ruler of Egypt from 180 to 145 B.C.; he is mentioned also in 1 Mc 1:18; 10:51–59.

* [1:11–12] The king: Antiochus IV of Syria, the bitter persecutor of the Jews, who, as leader of the Syrian army that invaded Persia, perished there in 164 B.C.

* [1:13] Nanea: an oriental goddess comparable to Artemis of the Greeks.

* [1:14–17] Differing accounts of the death of Antiochus IV are found in 2 Mc 9:1–29 and in 1 Mc 6:1–16 (see also Dn 11:40–45). The writer of this letter had probably heard a distorted rumor of the king’s death. This and other indications suggest that the letter was written very soon after Antiochus IV died, perhaps in 164 B.C.

* [1:18–36] This legendary account of Nehemiah’s miraculous fire is incorporated in the letter because of its connection with the Temple and its rededication. Booths: see note on v. 9.

* [1:18] Nehemiah, the rebuilder of the temple: he rebuilt the walls of Jerusalem, but the Temple had been rebuilt by Zerubbabel almost a century before.

* [1:19] Persia: actually Babylonia, which later became part of the Persian empire.

* [1:36] By a play on words, the Greek term naphtha (petroleum) is assimilated to some Semitic word, perhaps nephthar, meaning “loosened.”

* [2:4–5] This legendary account is given for the purpose of explaining why the postexilic Temple was the legitimate place of worship even without these sacred objects. The very mountain: Nebo; cf. Dt 32:49; 34:1.

* [2:8] The place: the Temple of Jerusalem.

* [2:11] The statement attributed here to Moses seems to be based on Lv 10:16–20.

* [2:13] Nehemiah’s memoirs: a lost apocryphal work, or perhaps Neh 1–7, 11–13.

* [2:20] For the account of the campaigns against Antiochus IV Epiphanes, see 4:7–10:9; and for the account of those against his son Antiochus V Eupator, see 10:10–13:26.

* [3:1–40] This legendary episode about Heliodorus is recounted here for the purpose of stressing the inviolability of the Temple of Jerusalem; its later profanation was interpreted as owing to the sins of the people; cf. 5:17–18.

* [3:1] Onias: Onias III was high priest from 196 to 175 B.C. and died in 171 B.C. He was the son of Simon, whose praises are sung in Sir 50:1–21.

* [3:3] Seleucus: Seleucus IV Philopator, who reigned from 187 to 175 B.C.

* [3:4] Bilgah: a priestly family mentioned in 1 Chr 24:14; Neh 12:5, 18.

* [3:11] Hyrcanus, son of Tobias: a member of the Tobiad family of Transjordan (Neh 2:10; 6:17–19; 13:4–8). Hyrcanus’ father was Joseph, whose mother was the sister of the high priest Onias II.

* [4:7] Seleucus died: he was murdered by Heliodorus. Antiochus Epiphanes was his younger brother. Onias’ brother showed his enthusiasm for the Greek way of life (v. 10) by changing his Hebrew name Joshua, or Jesus, to the Greek name Jason.

* [4:9] Youth center: an educational institution in which young men were trained both in Greek intellectual culture and in physical fitness. Citizens of Antioch: honorary citizens of Antioch, a Hellenistic city of the Seleucid Kingdom that had a corporation of such Antiochians, who enjoyed certain political and commercial privileges.

* [4:11] Eupolemus: one of the two envoys sent to Rome by Judas Maccabeus (1 Mc 8:17).

* [4:12] Since the gymnasium, where the youth exercised naked (Greek gymnos), lay in the Tyropoeon Valley to the east of the citadel, it was directly next to the Temple on its eastern side. The Greek hat: a wide-brimmed hat, traditional headgear of Hermes, the patron god of athletic contests; it formed part of the distinctive costume of the members of the “youth center.”

* [4:20] Triremes: war vessels with three banks of oars.

* [4:21] Philometor: Ptolemy VI, king of Egypt, ca. 172 to ca. 145 B.C.

* [4:23] Menelaus: Jewish high priest from ca. 172 to his execution in 162 B.C. (13:3–8).

* [4:30] Mallus: a city of Cilicia (v. 36) in southeastern Asia Minor, about thirty miles east of Tarsus.

* [4:36] The city: Antioch. But some understand the Greek to mean “each city.”

* [4:39] The city: Jerusalem. Menelaus was still in Syria.

* [5:1] Second expedition: the first invasion of Egypt by Antiochus IV in 169 B.C. (1 Mc 1:16–20) is not mentioned in 2 Maccabees, unless the coming of the Syrian army to Palestine (2 Mc 4:21–22) is regarded as the first invasion. The author of 2 Maccabees apparently combines the first pillage of Jerusalem in 169 B.C. after Antiochus’ first invasion of Egypt (1 Mc 1:20–28; cf. 2 Mc 5:5–7) with the second pillage of the city two years later (167 B.C.), following the king’s second invasion of Egypt in 168 B.C. (1 Mc 1:29–35; cf. 2 Mc 5:24–26).

* [5:5] Jason: brother of Onias III, claimant of the high priesthood (4:7–10). Later he was supplanted by Menelaus, who drove him into Transjordan (4:26).

* [5:8] Aretas: King Aretas I of the Nabateans; cf. 1 Mc 5:25.

* [5:22] Philip, a Phrygian by birth: the Philip of 2 Mc 6:11 and 8:8, but probably not the same as Philip the regent of 2 Mc 9:29 and 1 Mc 6:14.

* [5:23] Mount Gerizim: the sacred mountain of the Samaritans at Shechem; cf. 2 Mc 6:2.

* [5:24] Apollonius: the Mysian commander of 1 Mc 1:29; mentioned also in 2 Mc 3:5; 4:4.

* [6:1] Athenian senator: or, Geron the Athenian, since geron can also be a proper name.

* [6:2] Olympian Zeus: equated with the Syrian Baal Shamen (“the lord of the heavens”), a term which the Jews mockingly rendered as shiqqus shomem, “desolating abomination” (Dn 9:27; 11:31; 12:11; 1 Mc 1:54).

* [6:7] Dionysus: also called Bacchus, the god of the grape harvest and of wine; ivy was one of his symbols.

* [6:18–7:42] The stories of Eleazar and of the mother and her seven sons, among the earliest models of “martyrology,” were understandably popular. Written to encourage God’s people in times of persecution, they add gruesome details to the record of tortures, and place long speeches in the mouths of the martyrs.

* [7:9] The King of the universe will raise us up: here, and in vv. 11, 14, 23, 29, 36, belief in the future resurrection of the body, at least for the just, is clearly stated; cf. also 12:44; 14:46; Dn 12:2.

* [7:28] God did not make them out of existing things: that is, all things were made solely by God’s omnipotent will and creative word; cf. Heb 11:3. This statement has often been taken as a basis for “creation out of nothing” (Latin creatio ex nihilo).

* [8:8–29, 34–35] This account of the campaign of Nicanor and Gorgias against Judas is paralleled, with certain differences, in 1 Mc 3:38–4:24.

* [8:10] Tribute owed by the king to the Romans: the payment imposed on Antiochus III in 188 B.C. by the treaty of Apamea.

* [8:11] Ninety slaves for a talent: a low price for so many slaves, thus expressing the opponents’ contempt for the Jews.

* [8:20] Galatians: a mercenary force, defeated by Jews and Macedonians in Babylon. Nothing else is known about this battle.

* [8:22] Joseph: called John in 1 Mc 2:2; 9:36, 38. This paragraph interrupts the story of Nicanor’s defeat, which is resumed in v. 34. The purpose of the author apparently is to group together the defeats suffered by the Syrians on various occasions. Battles against Timothy are recounted in 1 Mc 5:37–44 and 2 Mc 12:10–25; against Bacchides, in 1 Mc 7:8–20.

* [8:23] Eleazar: this parenthetical reference notes the existence of a fifth brother; cf. 1 Mc 2:5.

* [9:1–29] In order to keep together the various accounts of God’s punishment of the persecutors of his people, the author places here the stories of Antiochus’ illness and death (in actuality the king died about the same time as the purification of the Temple, i.e., 164 B.C.; cf. 1 Mc 4:36–59; 6:1–16; 2 Mc 10:1–8); of Judas’ campaigns in Idumea and Transjordan; cf. 1 Mc 5:1–51; 2 Mc 10:14–38; and of the first expedition of Lysias (1 Mc 4:26–35; 2 Mc 11:1–15).

* [9:19–27] Despite the statement in v. 18 this letter is not really a supplication. It is rather a notification to all the king’s subjects of the appointment of his son as his successor and a request that they be loyal to the new king. Apparently the same letter, which has every appearance of being authentic, was sent to the various peoples throughout the kingdom, with only a few words of address changed for each group.

* [9:29] Foster brother: an honorary title conferred by the king on prominent courtiers, whether or not they had been raised with him. Philip tried to seize control of Antioch from the young Antiochus V (1 Mc 6:55–56, 63) and fled to Egypt when he failed.

* [10:3] Two years: three years according to 1 Mc 1:54 and 4:52.

* [10:7] Rods entwined with leaves: the wreathed wands (thyrsoi) carried in processions honoring Dionysus (6:7) were apparently not regarded as distinctively pagan.

* [10:12] Ptolemy, called Macron: son of Dorymenes (4:45); he supported Antiochus IV in 168 B.C. during his invasion of Cyprus.

* [10:14–23] Probably the same campaign of Judas against the Idumeans that is mentioned in 1 Mc 5:1–3.

* [10:24] Timothy, who had previously been defeated by the Jews: as recounted in 8:30–33.

* [10:28] As soon as dawn broke: the same battle at dawn as in 1 Mc 5:30–34.

* [10:37] Timothy…they killed: apparently Timothy is still alive in 12:2, 18–25. Perhaps there was more than one Timothy. Or the present passage is not in chronological order. Gazara, v. 32 (Gezer), was not captured by the Jews until much later (cf. 1 Mc 9:50–52; 13:53). See 1 Mc 5:8 for the capture of Jazer.

* [11:1–12] The defeat of Lysias at Beth-zur probably occurred before the purification of the Temple; cf. 1 Mc 4:26–35.

* [11:5] Five stadia: one stadium is equal to about six hundred six feet. The actual distance to Beth-zur is about twenty miles.

* [11:21] The one hundred and forty-eighth year: 164 B.C. The reading of the name of the month and its position in the calendar are uncertain. The most likely chronological sequence of the four letters is vv. 16–21; vv. 34–38; vv. 27–33; vv. 22–26.

* [11:33] The date, which is the same as the date of the Romans’ letter (v. 38), cannot be correct. The king’s letter must be connected with the peace treaty of the one hundred forty-ninth year of the Seleucid era, i.e., 163 B.C. Perhaps the mention of the month of Xanthicus in the body of the letter (v. 30) caused the date of the Romans’ letter to be transferred to this one.

* [11:38] The date is March 12, 164 B.C.

* [12:2] Apollonius, son of Gennaeus: not the Apollonius who was the son of Menestheus (4:21). Nicanor: probably distinct from the Nicanor of 14:2.

* [12:10] From there: not from Jamnia (vv. 8–9) or Joppa (vv. 3–7), but from a place in Transjordan; vv. 10–26 parallel the account given in 1 Mc 5:9–13, 24–54 of Judas’ campaign in northern Transjordan.

* [12:17] Certain Jews known as Toubians: because they lived “in the land of Tob” (1 Mc 5:13).

* [12:26] Atargatis: a Syrian goddess, represented by the body of a fish, who in Hellenistic times was identified with Astarte and Artemis.

* [12:29] Scythopolis: the Greek name of the city of Beth-shan; cf. 1 Mc 5:52.

* [12:35] One of Bacenor’s men: certain ancient witnesses to the text have “one of the Toubians”; cf. v. 17.

* [12:42–45] This is the earliest statement of the doctrine that prayers (v. 42) and sacrifices (v. 43) for the dead are efficacious. Judas probably intended his purification offering to ward off punishment from the living. The author, however, uses the story to demonstrate belief in the resurrection of the just (7:9, 14, 23, 36), and in the possibility of expiation for the sins of otherwise good people who have died. This belief is similar to, but not quite the same as, the Catholic doctrine of purgatory.

* [13:1] In the one hundred and forty-ninth year: 163/162 B.C.

* [13:2] They led: the Greek means literally “each (of them) led,” but it is unlikely that the author meant the already immense numbers to be doubled; the numbers are similar to those in 1 Mc 6:30.

* [13:4] Beroea: the Greek name of Aleppo in Syria.

* [13:5] Ashes: probably smoldering ashes; the tower resembles the ancient Persian fire towers.

* [13:16] They withdrew in triumph: according to 1 Mc 6:47 they fled.

* [13:21] Military secrets: probably about the lack of provisions in the besieged city; cf. 1 Mc 6:49.

* [13:24] Gerrhenes: probably the inhabitants of Gerar, southeast of Gaza.

* [14:1] Three years later: actually, Demetrius (I Soter), son of Seleucus (IV), landed at Tripolis in the year 151 of the Seleucid era (1 Mc 14:4), i.e., 162/161 B.C.; cf. 1 Mc 7:1–7.

* [14:3] Alcimus, a former high priest: he was apparently appointed high priest by Antiochus V after Menelaus was executed, and then deposed for collaborating with the Seleucids.

* [14:6] Hasideans, led by Judas Maccabeus: according to 1 Mc 2:42 and 7:12–17, the Hasideans were a party separate from the Maccabees.

* [14:24] Affection: compare 1 Mc 7:26–32, where there is no hint of this cordial relationship between Nicanor and Judas.

* [14:37–46] The story of Razis belongs to the “martyrology” class of literature; it is similar to the stories in 6:18–7:42.

* [14:42] Die nobly: Razis’s willingness to die nobly rather than to fall into enemy hands had a precedent in Saul (1 Sm 31:4). Razis took his life because he was convinced that God would restore his body in the resurrection of the dead (see 7:11, 22–23; 14:46).

* [15:6] Public victory monument: a heap of stones covered with the arms and armor of the fallen enemy.

* [15:9] The law and the prophets: the first of the three parts of the Hebrew Scriptures, called the sacred books (1 Mc 12:9; 2 Mc 2:14).

* [15:12] Onias, the former high priest: Onias III (3:1–40). Evidently the author believed that departed just persons were in some way alive even before their resurrection.

* [15:14] A man: regarded by the postexilic Jews as one of the greatest figures in their history; cf. 2:1; Mt 16:14. Who…prays for the people: Jeremiah’s prayer in heaven has been taken in the Roman Catholic tradition as a biblical witness to the intercession of the saints.

* [15:31] Those in the citadel: presumably Jewish soldiers; actually, the citadel was still in the possession of the Syrians (1 Mc 13:50).

* [15:36] Mordecai’s Day: the feast of Purim, celebrated on the fourteenth and fifteenth days of Adar (Est 3:7; 9:20–23; F:10).