page_title: Hasmonean dynasty
section_title: Maccabean Revolt
hierarchical_section_title: Hasmonean dynasty / Seleucid rule over Judea / Maccabean Revolt
caption_attribution_description: English: Mattathias and the Apostate (1 Macc. 2:1-25) Русский: Священник Маттафия убивает отступника (1 Макк. 2:1-25)
context_page_description: The Hasmonean dynasty was a ruling dynasty of Judea and surrounding regions during classical antiquity. Between c. 140 and c. 116 BCE the dynasty ruled Judea semi-autonomously from the Seleucids. From 110 BCE, with the Seleucid Empire disintegrating, the dynasty became fully independent, expanded into the neighbouring regions of Samaria, Galilee, Iturea, Perea, and Idumea, and the rulers took the title "basileus". Some modern scholars refer to this period as an independent kingdom of Israel.
  The dynasty was established under the leadership of Simon Thassi, two decades after his brother Judas Maccabeus defeated the Seleucid army during the Maccabean Revolt. According to 1 Maccabees, 2 Maccabees, and the first book of The Jewish War by Jewish historian Flavius Josephus, Antiochus IV moved to assert strict control over the Seleucid satrapy of Coele Syria and Phoenicia after his successful invasion of Ptolemaic Egypt was turned back by the intervention of the Roman Republic. He sacked Jerusalem and its Temple, suppressing Jewish and Samaritan religious and cultural observances, and imposed Hellenistic practices.
context_section_description: The author of the First Book of Maccabees regarded the Maccabean revolt as a rising of pious Jews against the Seleucid king who had tried to eradicate their religion and against the Jews who supported him. The author of the Second Book of Maccabees presented the conflict as a struggle between "Judaism" and "Hellenism", words that he was the first to use. Modern scholarship tends to the second view.
  Most modern scholars argue that the king was intervening in a civil war between traditionalist Jews in the countryside and Hellenised Jews in Jerusalem. According to Joseph P. Schultz, modern scholarship, "considers the Maccabean revolt less as an uprising against foreign oppression than as a civil war between the orthodox and reformist parties in the Jewish camp." In the conflict over the office of High Priest, traditionalists with Hebrew/Aramaic names like Onias contested against Hellenisers with Greek names like Jason or Menelaus. Other authors point to social and economic factors in the conflict. What began as a civil war took on the character of an invasion when the Hellenistic kingdom of Syria sided with the Hellenising Jews against the traditionalists. As the conflict escalated, Antiochus prohibited the practices of the traditionalists, thereby, in a departure from usual Seleucid practice, banning the religion of an entire people. Other scholars argue that while the rising began as a religious rebellion, it was gradually transformed into a war of national liberation.
  
  The two greatest twentieth-century scholars of the Maccabean revolt, Elias Bickermann and Victor Tcherikover, each placed the blame on the policies of the Jewish leaders and not on the Seleucid ruler, Antiochus IV Epiphanes, but for different reasons.
  Bickermann saw the origin of the problem in the attempt of "Hellenised" Jews to reform the "antiquated" and "outdated" religion practised in Jerusalem, and to rid it of superstitious elements. They were the ones who egged on Antiochus IV and instituted the religious reform in Jerusalem. One suspects that [Bickermann] may have been influenced in his view by an antipathy to Reform Judaism in 19th- and 20th-century Germany. Tcherikover, perhaps influenced by socialist concerns, saw the uprising as one of the rural peasants against the rich elite.
  
  According to I and II Maccabees, the priestly family of Mattathias (Mattitiyahu in Hebrew), which came to be known as the Maccabees, called the people forth to holy war against the Seleucids. Mattathias' sons Judas (Yehuda), Jonathan (Yonoson/Yonatan), and Simon (Shimon) began a military campaign, initially with disastrous results: one thousand Jewish men, women, and children were killed by Seleucid troops because they refused to fight, even in self-defence, on the Sabbath. Other Jews then reasoned that they must fight when attacked, even on the Sabbath. The institution of guerrilla warfare practices by Judah over several years led to victory against the Seleucids: 
  It was now, in the fall of 165, that Judah's successes began to disturb the central government. He appears to have controlled the road from Jaffa to Jerusalem, and thus to have cut off the royal party in Acra from direct communication with the sea and thus with the government. It is significant that this time the Syrian troops, under the leadership of the governor-general Lysias, took the southerly route, by way of Idumea.
  In 164 BCE, Judah captured Jerusalem and the Temple in Jerusalem was freed and reconsecrated: "After having recovered Jerusalem, Judah ordered the Temple to be cleansed, a new altar to be built in place of the desecrated one, and new holy vessels to be made." The celebratory festival of Hanukkah is instituted: "When the fire had been kindled anew upon the altar and the lamps of the candlestick lit, the dedication of the altar was celebrated for eight days amid sacrifices and songs."
  Antiochus IV died that same year, and was ultimately succeeded by Demetrius I Soter, the nephew whose throne he had usurped. Demetrius sent the general Bacchides to Israel with a large army, in order to instal
caption: Mattathias of Modi'in killing a Jewish apostate, engraving by Gustave Doré
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