Antiochus IV

The medieval Scroll of Antiochus does more than enrich Chanukah with details. It models the holiday after Purim by telling the story in the biblical language and idiom of Daniel, Ezra, and Esther.

Two key accusations against Antiochus IV in 1 Maccabees are that he suspended the tamid, the daily offering, and that he placed an “abomination of desolation” on the Temple altar— either a cultic object or a new, pagan altar. What does the older source, Daniel 11:31, actually tell us about these two accusations and, more broadly, about Antiochus IV’s intervention in the Jerusalem cult?

Eastern Christianity includes prayer and a festival honoring the martyrdom of a woman and her seven sons who, in the time of Antiochus IV, refused to eat pork. The Talmud reimagines their story, depicting the woman and her sons as refusing to worship an idol in Roman times. This change reflects the rabbis’ tendency to downplay martyrdom in favor of a piety model centered on “dying” through exhaustive Torah study.

Samson, Saul, Jonathan, and David insult the Philistines for being uncircumcised. Antiochus IV prohibited circumcision, while Mattathias and later John Hyrcanus forced others to circumcise. In Roman times too, Emperor Hadrian forbade circumcision, and Bar Kochba circumcised Jews by force. Was circumcision a cause of the revolt?

1 Maccabees recounts how Mattathias instigated a rebellion against the Greeks out of zealotry against Jewish idolatry. Later midrashim tell how Mattathias’ daughter Channah goaded her father and brothers into fighting the Greeks to protect her from being raped by the local governor.

The first section of Daniel (chs. 2-6) is a collection of quasi-independent court tales. Once they were combined into the book of Daniel in its current form, the story of Daniel interpreting Nebuchadnezzar’s dream, which parallels Pharaoh’s dream in the Joseph story, was revised. It was further supplemented with Daniel’s prayer which creates a contrast between the power of God and that of Antiochus IV.

2 Maccabees (ca. 1st cent. B.C.E) presents Judaism as the antithesis to Hellenism. A century or so later, however, 4 Maccabees uses Hellenistic ideas to encourage Jews to hold fast to their ancestral faith.

The four beasts of Daniel 7 represent four kingdoms. The terrifying fourth beast with ten horns and iron teeth is the Greek kingdom of Syria. This beast grows a talking horn, which represents Antiochus IV, whose persecutions (167–164 B.C.E.), the biblical author believes, can only be stopped by divine intercession.

2 Maccabees tells the story of a mother whose seven sons are killed before her eyes because they refuse to violate Jewish mores. The mother recalls the woman of seven sons and her bereft counterpart found in Hannah’s prayer (1 Samuel 2), and perhaps also the mother in Jerusalem described in Jeremiah 15, but offers a new theological twist on Jewish suffering: the promise of resurrection.

The Book of Daniel describes in apocalyptic visions, the history of the conflict between Judea and Antiochus Epiphanes, but fails to dream that the Maccabees, a political group of guerrilla fighters, will win.