Abstract

The description of Judas Maccabaeus’ final battle with Nicanor in 2 Maccabees 15 juxtaposes a blasphemous Nicanor and a pious Judas, confident that he will be victorious with God’s help (2 Macc 15:7-17, 21-4, 26-7). Judas encourages his soldiers not only by referring to God’s interventions in earlier battles as exemplified in the Torah and the Prophets (15:9; cf. 15:21-4), but also by reporting a dream (15:11-16). This dream adds a prophetic act to its presentation of the deceased high priest Onias and the prophet Jeremiah as intercessors for the Jewish people and the Holy City, because Jeremiah extends his right hand and delivers a golden sword to Judas (paradou`nai tw`/ Iouda rJomfaivan crush`n) with the following comment: “Take this holy sword as a gift from God, and crush the opponents with it” (Labe; th;n aJgivan rJomfaivan dw`ron para; tou` qeou`, di jh|~ qrauvsei~ tou;~ uJpenantivou~, 2 Macc. 15:16, my trans.). Afterwards Judas triumphs over Nicanor and utterly shames him by having his head and right arm cut off. He hangs those from the citadel as an unmistakable public victory sign (15:30, 32-5). What is the meaning of Jeremiah’s prophetic act? First, the interpretation that might seem obvious at first glance, that the act emphasizes that Judas is the Jews’ legitimate military leader, installed by God through Jeremiah, can hardly be accurate.

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