| Latin from "Nova Vulgata" |
Liber II Maccabaeorum
Chapter 1 |
English: King James |
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Chapter 1 | |
| 1 Fratribus, qui sunt per Aegyptum, Iudaeis salutem dicunt fratres, qui sunt in Hierosolymis Iudaei et qui in regione Iudaeae, pacem bonam. | 1:1. To the brethren, the Jews that are throughout Egypt; the brethren, the Jews that are in Jerusalem, and in the land of Judea, send health and good peace. |
| 2 Et benefaciat vobis Deus et meminerit testamenti sui, quod locutus est ad Abraham et Isaac et Iacob servorum suorum fidelium; | 1:2. May God be gracious to you, and remember his covenant that he made with Abraham, and Isaac, and Jacob, his faithful servants: |
| 3 et det vobis cor omnibus, ut colatis eum et faciatis eius voluntatem corde magno et animo volenti; | 1:3. And give you all a heart to worship him, and to do his will with a great heart, and a willing mind. |
| 4 et adaperiat cor vestrum in lege sua et in praeceptis suis et faciat pacem; | 1:4. May he open your heart in his law, and in his commandments, and send you peace. |
| 5 et exaudiat orationes vestras et reconcilietur vobis nec vos deserat in tempore malo. | 1:5. May he hear your prayers, and be reconciled unto you, and never forsake you in the evil time. |
| 6 Et nunc hic sumus orantes pro vobis. | 1:6. And now here we are praying for you. |
| 7 Regnante Demetrio, anno centesimo sexagesimo nono, nos Iudaei scripsimus vobis in tribulatione et impetu, qui supervenit nobis in istis annis, ex quo recessit Iason et, qui cum eo erant, a sancta terra et a regno | 1:7. When Demetrius reigned, in the year one hundred and sixty-nine, we Jews wrote to you in the trouble and violence that came upon us in those years, after Jason withdrew himself from the holy land, and from the kingdom. |
| 8 et portam succenderunt et effuderunt sanguinem innocentem; et oravimus ad Dominum et exauditi sumus et obtulimus sacrificia et similaginem et accendimus lucernas et proposuimus panes. | 1:8. They burnt the gate, and shed innocent blood: then we prayed to the Lord, and were heard, and we offered sacrifices, and fine flour, and lighted the lamps, and set forth the loaves. |
| 9 Et nunc ut frequentetis dies Scenopegiae mensis Casleu, | 1:9. And now celebrate ye the days of Scenopegia in the month of Casleu. Scenopegia... Viz., the Encenia, or feast of the dedication of the altar, called here Scenopegia, or feast of tabernacles, from being celebrated with the like solemnity. |
| 10 anno centesimo octogesimo octavo. Qui sunt Hierosolymis et in Iudaea, senatusque et Iudas Aristobulo magistro Ptolemaei regis, qui est de genere christorum sacerdotum, et his, qui in Aegypto sunt, Iudaeis salutem et sanitatem. | 1:10. In the year one hundred and eighty-eight, the people that is at Jerusalem, and in Judea, and the senate, and Judas, to Aristobolus, the preceptor of king Ptolemee, who is of the stock of the anointed priests, and to the Jews that are in Egypt, health and welfare. |
| 11 De magnis periculis a Deo liberati magnifice gratias agimus ipsi, utpote qui adversus regem dimicavimus; | 1:11. Having been delivered by God out of great dangers, we give him great thanks, forasmuch as we have been in war with such a king. Such a king... Viz., Antiochus Sidetes, who began to make war upon the Jews, whilst Simon was yet alive. 1 Mac. 15.39. And afterwards besieged Jerusalem under John Hircanus. So that the Judas here mentioned, ver. 10, is not Judas Machabeus, who was dead long before the year 188 of the kingdom of the Greeks, for he died in the year 146 of that epoch, (see above 1 Mac. chap. 2., ver. 70, also the note on chap. 1, ver. 2,) but either Judas the eldest son of John Hircanus, or Judas the Essene, renowned for the gift of prophecy, who flourished about that time. |
| 12 ipse enim effervere fecit eos, qui pugnaverunt contra sanctam civitatem. | 1:12. For he made numbers of men swarm out of Persia, that have fought against us, and the holy city. |
| 13 Nam cum in Perside esset dux ipse et qui cum ipso videbatur esse intolerabilis exercitus, concisi sunt in templo Naneae, fraude utentibus sacerdotibus Naneae. | 1:13. For when the leader himself was in Persia, and with him a very great army, he fell in the temple of Nanea, being deceived by the counsel of the priests of Nanea. Nanea... A Persian goddess, which some have taken for Diana, others for Venus. |
| 14 Etenim quasi cum ea habitaturus venit ad locum Antiochus et, qui cum ipso erant, amici, ut acciperet pecunias multas dotis nomine. | 1:14. For Antiochus, with his friends, came to the place as though he would marry her, and that he might receive great sums of money under the title of a dowry. |
| 15 Cumque proposuissent eas sacerdotes Naneae, et ipse cum paucis ingressus esset intra ambitum fani, clauserunt templum; cum intrasset Antiochus, | 1:15. And when the priests of Nanea had set it forth, and he with a small company had entered into the compass of the temple, they shut the temple, |
| 16 aperto occulto aditu laquearis, mittentes lapides percusserunt ducem et diviserunt membratim et, capitibus amputatis, foras proiecerunt. | 1:16. When Antiochus was come in: and opening a secret entrance of the temple, they cast stones and slew the leader, and them that were with him, and hewed them in pieces; and cutting off their heads, they threw them forth. |
| 17 Per omnia benedictus Deus, qui tradidi | 1:17. Blessed be God in all things, who hath delivered up the wicked. |
| 18 Facturi igitur quinta et vicesima die mensis Casleu purificationem templi, necessarium duximus significare vobis, ut et vos quoque agatis diem Scenopegiae et ignis, qui datus est, quando Nehemias, aedificato templo et altari, obtulit sacrificia. | 1:18. Therefore, whereas we purpose to keep the purification of the temple on the five and twentieth day of the month of Casleu, we thought it necessary to signify it to you: that you also may keep the day of Scenopegia, and the day of the fire, that was given when Nehemias offered sacrifice, after the temple and the altar was built. |
| 19 Nam cum in Persidem ducerentur patres nostri, sacerdotes, qui tunc cultores Dei erant, acceptum ignem de altari occulte absconderunt in cavo putei situm habentis siccum, in quo contutati sunt eum, ita ut omnibus ignotus esset locus. | 1:19. For when our fathers were led into Persia, the priests that then were worshippers of God, took privately the fire from the altar, and hid it in a valley where there was a deep pit without water, and there they kept it safe, so that the place was unknown to all men. Persia ... Babylonia, called here Persia, from being afterwards a part of the Persian empire. |
| 20 Cum autem praeterissent anni multi, et placuit Deo, ut mitteretur Nehemias a rege Persidis, nepotes sacerdotum illorum, qui absconderant, misit ad ignem. | 1:20. But when many years had passed, and it pleased God that Nehemias should be sent by the king of Persia, he sent some of the posterity of those priests that had hid it, to seek for the fire: and as they told us, they found no fire, but thick water. |
| 21 Sicut narraverunt nobis, non invenerunt ignem sed aquam crassam. Et iussit eos haurire et afferre. Utque imposita sunt sacrificia, iussit sacerdotes Nehemias aspergere aqua et ligna et, quae erant superposita. | 1:21. Then he bade them draw it up, and bring it to him: and the priest, Nehemias, commanded the sacrifices that were laid on, to be sprinkled with the same water, both the wood, and the things that were laid upon it. |
| 22 Utque hoc factum est, et tempus transiit, et sol refulsit, qui prius erat in nubilo, accensus est ignis magnus, ita ut omnes mirarentur. | 1:22. And when this was done, and the time came that the sun shone out, which before was in a cloud, there was a great fire kindled, so that all wondered. |
| 23 Orationem autem faciebant sacerdotes, dum consummaretur sacrificium: et sacerdotes et omnes, Ionatha inchoante, ceteris autem respondentibus ut Nehemias. | 1:23. And all the priests made prayer, while the sacrifice was consuming, Jonathan beginning, and the rest answering. |
| 24 Erat autem oratio hunc habens modum: " Domine, Domine Deus, omnium creator, terribilis et fortis, iustus et misericors, qui solus es rex et bonus, | 1:24. And the prayer of Nehemias was after this manner: O Lord God, Creator of all things, dreadful and strong, just and merciful, who alone art the good king, |
| 25 solus praestans, solus iustus et omnipotens et aeternus; qui liberas Israel de omni malo, qui fecisti patres electos et sanctificasti eos, | 1:25. Who alone art gracious, who alone art just, and almighty, and eternal, who deliverest Israel from all evil, who didst choose the fathers, and didst sanctify them: |
| 26 accipe sacrificium pro universo populo tuo Israel et custodi partem tuam et sanctifica. | 1:26. Receive the sacrifice for all thy people Israel, and preserve thy own portion, and sanctify it. |
| 27 Congrega dispersionem nostram, libera eos, qui serviunt gentibus, et contemptos et abominatos respice, ut sciant gentes quia tu es Deus noster. | 1:27. Gather together our scattered people, deliver them that are slaves to the Gentiles, and look upon them that are despised and abhorred: that the Gentiles may know that thou art our God |
| 28 Afflige opprimentes nos et contumeliam facientes in superbia. | 1:28. Punish them that oppress us, and that treat us injuriously with pride. |
| 29 Constitue populum tuum in loco sancto tuo, sicut dixit Moyses ". | 1:29. Establish thy people in thy holy place, as Moses hath spoken. |
| 30 Sacerdotes autem psallebant hymnos. | 1:30. And the priests sung hymns till the sacrifice was consumed. |
| 31 Cum autem consumptum esset sacrificium, ex residua aqua Nehemias iussit lapides maiores perfundi | 1:31 .And when the sacrifice was consumed, Nehemias commanded the water that was left to be poured out upon the great stones. |
| 32 quod ut factum est, flamma accensa est, sed a lumine, quod refulsit ex altari, consumpta est. | 1:32. Which being done, there was kindled a flame from them: but it was consumed by the light that shined from the altar. |
| 33 Ut vero manifestata est res, et renuntiatum est regi Persarum quod in loco, in quo ignem absconderant hi, qui translati fuerant, sacerdotes, aqua apparuit, de qua Nehemias et, qui cum eo erant, purificaverunt ea, quae essent sacrificii, | 1:33. And when this matter became public, it was told to the king of Persia, that in the place where the priests that were led away, had hid the fire, there appeared water, with which Nehemias and they that were with him had purified the sacrifices. |
| 34 circumsaepiens autem rex et rem diligenter examinans, templum fecit. | 1:34. And the king considering, and diligently examining the matter, made a temple for it, that he might prove what had happened. A temple... That is, an enclosure, or a wall round about the place where the fire was hid, to separate it from profane uses, to the end that it might be respected as a holy place. |
| 35 Et quibus gratificabatur rex, multa dona accipiebat et tribuebat. | 1:35. And when he had proved it, he gave the priests many goods, and divers presents, and he took and distributed them to them with his own hand. |
| 36 Appellaverunt autem, qui cum Nehemia erant, hunc locum Nephthar, quod interpretatur Purificatio; vocatur autem apud plures Nephthai. | 1:36. And Nehemias called this place Nephthar, which is interpreted purification. But many call it Nephi. |
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Chapter 2 1 Invenitur autem in descriptionibus quod Ieremias propheta iussit eos ignem accipere, qui transmigrabant, ut significatum est, |
Return to Top of Book 2:1.Now it is found in the descriptions of Jeremias, the prophet, that he commanded them that went into captivity, to take the fire, as it hath been signified, and how he gave charge to them that were carried away into captivity. The descriptions... That is, the records or memoirs of Jeremias, a work that is now lost. |
| 2 et ut mandavit propheta transmigratis dans illis legem, ne obliviscerentur praecepta Domini et ut non exerrarent mentibus videntes simulacra aurea et argentea et ornamenta eorum. | 2:2. And how he gave them the law, that they should not forget the commandments of the Lord, and that they should not err in their minds, seeing the idols of gold, and silver, and the ornaments of them. |
| 3 Et alia huiusmodi dicens hortabatur, ne legem amoverent a corde suo. | 2:3. And with other such like speeches, he exhorted them that they would not remove the law from their heart. |
| 4 Erat autem in ipsa scriptura quomodo tabernaculum et arcam iussit propheta, divino responso ad se facto, comitari secum, usquequo exiit in montem, in quo Moyses ascendit et vidit Dei hereditatem. | 2:4. It was also contained in the same writing, how the prophet, being warned by God, commanded that the tabernacle and the ark should accompany him, till he came forth to the mountain where Moses went up, and saw the inheritance of God. |
| 5 Et veniens Ieremias invenit domum speluncae; et tabernaculum et arcam et altare incensi intulit illuc et ostium obstruxit. | 2:5. And when Jeremias came thither he found a hollow cave: and he carried in thither the tabernacle, and the ark, and the altar of incense, and so stopped the door. |
| 6 Et accesserunt quidam ex his, qui simul sequebantur, ut notarent viam, et non potuerunt invenire. | 2:6 .Then some of them that followed him, came up to mark the place: but they could not find it. |
| 7 Ut autem cognovit Ieremias, culpans illos dixit quod ignotus erit locus, donec congreget Deus congregationem populi et misericordia fiat; | 2:7. And when Jeremias perceived it, he blamed them, saying: The place shall be unknown, till God gather together the congregation of the people, and receive them to mercy. |
| 8 et tunc Dominus ostendet haec, et apparebit maiestas Domini, et nubes erit, sicut et sub Moyse manifestabatur, sicut et Salomon petiit, ut locus sanctificaretur magnifice. | 2:8. And then the Lord will shew these things, and the majesty of the Lord shall appear, and there shall be a cloud as it was also shewed to Moses, and he shewed it when Solomon prayed that the place might be sanctified to the great God. |
| 9 Manifestabatur autem et ut sapientiam habens obtulit sacrificium dedicationis et consummationis templi. | 2:9. For he treated wisdom in a magnificent manner: and like a wise man, he offered the sacrifice of thc dedication, and of the finishing of the temple. |
| 10 Sicut et Moyses orabat ad Dominum, et descendit ignis de caelo et consumpsit sacrificia, sic et Salomon oravit, et descendit ignis de caelo et consumpsit holocausta. | 2:10. And as Moses prayed to the Lord, and fire came down from heaven, and consumed the holocaust: so Solomon also prayed, and fire came down from heaven and consumed the holocaust. |
| 11 Et dixit Moyses: " Eo quod non sit comestum, quod erat pro peccato, consumptum est ". | 2:11. And Moses said: Because the sin offering was not eaten, it was consumed. |
| 12 Similiter et Salomon octo dies celebravit. | 2:12. So Solomon also celebrated the dedication eight days. |
| 13 Inferebantur autem in descriptionibus et commentariis secundum Nehemiam haec eadem, et ut construens bibliothecam congregavit libros de regibus et prophetis et libros David et epistulas regum de donariis. | 2:13. And these same things were set down in the memoirs, and commentaries of Nehemias: and how he made a library, and gathered together out of the countries, the books both of the prophets, and of David, and the epistles of the kings, and concerning the holy gifts. |
| 14 Similiter autem et Iudas ea, quae deciderant per bellum, quod nobis acciderat, congregavit omnia, et sunt apud nos. | 2:14. And in like manner Judas also gathered together all such things as were lost by the war we had, and they are in our possession. |
| 15 Si ergo desideratis haec, mittite, qui perferant vobis. | 2:15. Wherefore, if you want these things, send some that may fetch them to you. |
| 16 Acturi itaque purificationem, scripsimus vobis; bene ergo facietis, si egeritis hos dies. | 2:16. As we are then about to celebrate the purification, we have written unto you: and you shall do well, if you keep the same days. The purification... That is, the feast of the purifying or cleansing of the temple. |
| 17 Deus autem, qui liberavit universum populum suum et reddidit hereditatem omnibus et regnum et sacerdotium et sanctificationem, | 2:17. And we hope that God, who hath delivered his people, and hath rendered to all the inheritance, and the kingdom, and the priesthood, and the sanctuary, |
| 18 sicut promisit in lege. Speramus enim in Deo quod cito nostri miserebitur et congregabit de sub caelo in locum sanctum; eripuit enim nos de magnis periculis et locum purgavit. | 2:18. As he promised in the law, will shortly have mercy upon us, and will gather us together from every land under heaven into the holy place. For he hath delivered us out of great perils, and hath cleansed the place. |
| 19 De Iuda vero Maccabaeo et fratribus eius et de templi magni purificatione et de arae dedicatione, | 2:20. Now as concerning Judas Machabeus, and his brethren, and the purification of the great temple, and the dedication of the altar: |
| 20 sed et de proeliis, quae pertinent ad Antiochum Epiphanem et filium eius Eupatorem, | 2:21. As also the wars against Antiochus, the Illustrious, and his son, Eupator: |
| 21 et de illuminationibus, quae de caelo factae sunt ad eos, qui generose pro Iudaismo fortiter fecerunt, ita ut universam regionem, cum pauci essent, vindicarent et barbaram multitudinem fugarent | 2:22. And the manifestations that came from heaven to them, that behaved themselves manfully on the behalf of the Jews, so that, being but a few they made themselves masters of the whole country, and put to flight the barbarous multitude: |
| 22 et famosissimum in toto orbe templum recuperarent et civitatem liberarent et leges, quae futurum erat ut abolerentur, restituerentur, Domino cum omni clementia propitio facto illis, | 2:23. And recovered again thc most renowned temple in all the world, and delivered the city, and restored the laws that were abolished, the Lord with all clemency shewing mercy to them. |
| 23 quae omnia ab Iasone Cyrenaeo quinque libris declarata sunt, tentavimus nos uno volumine breviare. | 2:24. And all such things as have been comprised in five books by Jason, of Cyrene, we have attempted to abridge in one book. |
| 24 Considerantes enim multitudinem numerorum et difficultatem, quae adest volentibus aggredi narrationes historiarum propter multitudinem rerum, | 2:25. For considering the multitude of books, and the difficulty that they find that desire to undertake the narrations of histories, because of the multitude of the matter, |
| 25 curavimus volentibus quidem legere, ut esset animi oblectatio, studiosis vero, ut facilius possint memoriae commendare, omnibus autem legentibus utilitas conferatur. | 2:26. We have taken care for those indeed that are willing to read, that it might be a pleasure of mind: and for the studious, that they may more easily commit to memory: and that all that read might receive profit. |
| 26 Et nobis quidem ipsis, qui hoc opus breviandi causa suscepimus, non facilem laborem, immo vero negotium plenum vigiliarum et sudoris assumpsimus. | 2:27. And as to ourselves indeed, in undertaking this work of abridging, we have taken in hand no easy task; yea, rather a business full of watching and sweat. No easy task, etc... The spirit of God, that assists the sacred penmen, does not exempt them from labour in seeking out the matter which they are to treat of, and the order and manner in which they are to deliver it. So St. Luke writ the gospel having diligently attained to all things. Luke 1. ver. 3. |
| 27 Sicut praeparanti convivium et quaerenti aliorum utilitatem non facile est, tamen propter multorum gratiam libenter laborem sustinebimus, | 2:28. But as they that prepare a feast, and seek to satisfy the will of others: for the sake of many, we willingly undergo the labour. |
| 28 accurate quidem de singulis elaborare auctori concedentes, ipsi autem persequi datam formam brevitati studentes. | 2:29. Leaving to the authors the exact handling of every particular, and as for ourselves, according to the plan proposed, studying to be brief. |
| 29 Sicut enim novae domus architecto de universa structura curandum est, ei vero, qui inurere et pingere curat, quae apta sunt ad ornatum exquirenda sunt, ita aestimo et in nobis. | 2:30. For as the master builder of a new house must have care of the whole building: but he that taketh care to paint it, must seek out fit things for the adorning of it: so must it be judged of us. |
| 30 Inire quidem et deambulacrum facere verborum et curiosius partes singulas quasque disquirere historiae congruit auctori; | 2:31. For to collect all that is to be known, to put the discourse in order, and curiously to discuss every particular point, is the duty of the author of a history: |
| 31 brevitatem vero dictionis sectari et exsecutionem rerum vitare brevianti concedendum est. | 2:32. But to pursue brevity of speech, and to avoid nice declarations of things, is to be granted to him that maketh an abridgment. |
| 32 Hinc ergo narrationem incipiemus, praedictis tantulo subiuncto; stultum etenim est ante historiam efffluere, ipsam autem historiam concidere. | 2:33. Here then we will begin the narration: let this be enough by way of a preface: for it is a foolish thing to make a long prologue, and to be short in the story itself. |
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Chapter 3 1 Cum sancta civitas habitaretur cum omni pace, et leges quam optime custodirentur propter Oniae pontificis pietatem et odium malitiae, |
Return to Top of Book 3:1. Therefore, when the holy city was inhabited with all peace, and the laws as yet were very well kept, because of the godliness of Onias, the high priest and the hatred his soul had of evil, |
| 2 fiebat ut et ipsi reges locum honorarent et templum maximis muneribus illustrarent, | 3:2. It came to pass that even the kings themselves and the princes esteemed the place worthy of the highest honour, and glorified the temple with very great gifts: |
| 3 ita ut Seleucus quoque Asiae rex de redditibus suis praestaret omnes sumptus ad ministeria sacrificiorum pertinentes. | 3:3. So that Seleucus, king of Asia, allowed out of his revenues all the charges belonging to the ministry of the sacrifices. Seleucus... Son of Antiochus the Great, and elder brother of Antiochus Epiphanes. |
| 4 Simon autem de tribu Belgae praepositus templi constitutus dissentiebat a principe sacerdotum de dispensatione in civitate. | 3:4. But one Simon, of the tribe of Benjamin, who was appointed overseer of the temple, strove in opposition to the high priest, to bring about some unjust thing in the city. |
| 5 Et cum vincere Oniam non posset, venit ad Apollonium Tharseae filium, qui eo tempore erat dux Coelesyriae et Phoenicis, | 3:5. And when he could not overcome Onias, he went to Apollonius, the son of Tharseas, who at that time was governor of Celesyria, and Phenicia: |
| 6 et nuntiavit pecuniis inenarrabilibus plenum esse aerarium Hierosolymis, ita ut multitudo vectigalium innumerabilis esset et ea non pertinere ad rationem sacrificiorum; esse autem possibile sub potestate regis haec cadere. | 3:6. And told him, that the treasury in Jerusalem was full of immense sums of money, and the common store was infinite, which did not belong to the account of the sacrifices: and that it was possible to bring all into the king's hands. |
| 7 Collocutus autem Apollonius cum rege, de indicatis sibi pecuniis aperuit; at ille vocans Heliodorum, qui erat super negotia, misit datis mandatis, ut praedictam pecuniam transportaret. | 3:7. Now when Apollonius had given the king notice concerning the money that he was told of, he called for Heliodorus, who had the charge over his affairs, and sent him with commission to bring him the foresaid money. |
| 8 Statimque Heliodorus iter est aggressus, specie quidem quasi per Coelesyriam et Phoenicen civitates esset peragraturus, re vera autem regis propositum perfecturus. | 3:8. So Heliodorus forthwith began his journey, under a colour of visiting the cities of Celesyria and Phenicia, but indeed to fulfil the king's purpose. |
| 9 Sed cum venisset Hierosolymam et benigne a summo sacerdote civitatis esset exceptus, narravit de dato indicio, et cuius rei gratia adesset aperuit; interrogabat autem, si vere haec ita essent. | 3:9. And when he was come to Jerusalem, and had been courteously received in the city by the high priest, he told him what information had been given concerning the money: and declared the cause for which he was come: and asked if these things were so indeed. |
| 10 Tunc summus sacerdos ostendit deposita esse viduarum et pupillorum; | 3:10. Then the high priest told him that these were sums deposited, and provisions for the subsistence of the widows and the fatherless: |
| 11 quaedam vero esse Hircani Thobiae, viri valde eminentis, non sicut detulerat obtrectans impius Simon; universa autem argenti talenta esse quadringenta et auri ducenta; | 3:11. And that some part of that which wicked Simon had given intelligence of belonged to Hircanus, son of Tobias, a man of great dignity; and that the whole was four hundred talents of silver, and two hundred of gold. |
| 12 decipi vero eos, qui credidissent loci sanctitati et honorati per universum mundum templi venerationi inviolabili tutelae, omnino impossibile esse. | 3:12. But that to deceive them who had trusted to the place and temple which is honoured throughout the whole world, for the reverence and holiness of it, was a thing which could not by any means be done. |
| 13 At ille, pro his, quae habebat, mandatis a rege, omnino dicebat in regium fiscum ea esse deferenda. | 3:13. But he, by reason of the orders he had received from the king, said, that by all means the money must be carried to the king. |
| 14 Constituta autem die, intrabat de his visitationem ordinaturus. Non modica vero per universam civitatem erat trepidatio. | 3:14. So on the day he had appointed, Heliodorus entered in to order this matter. But there was no small terror throughout the whole city. |
| 15 Sacerdotes autem ante altare cum stolis sacerdotalibus iactaverunt se et invocabant in caelum eum, qui de deposito legem posuit, ut his, qui deposuerant, ea salva custodiret. | 3:15. And the priests prostrated themselves before the altar in their priests' vestments, and called upon him from heaven, who made the law concerning things given to be kept, that he would preserve them safe, for them that had deposited them. |
| 16 Erat autem, ut qui videret summi sacerdotis vultum, mente vulneraretur; facies enim et color immutatus declarabat internum animi dolorem. | 3:16. Now whosoever saw the countenance of the high priest, was wounded in heart: for his face, and the changing of his colour, declared the inward sorrow of his mind. |
| 17 Circumfusus enim erat metus quidam viro, et horror corporis, unde manifestus aspicientibus dolor instans cordi efficiebatur. | 3:17. For the man was so compassed with sadness and horror of the body, that it was manifest to them that beheld him, what sorrow he had in his heart. |
| 18 Alii autem de domibus gregatim prosiliebant ad publicam supplicationem, pro eo quod in contemptum locus esset venturus. | 3:18. Others also came flocking together out of their houses, praying and making public supplication, because the place was like to come into contempt. |
| 19 Accinctaeque mulieres ciliciis sub mammis per vias confluebant; sed et virgines, quae conclusae erant, aliae quidem procurrebant ad ianuas, aliae autem ad muros, quaedam vero per fenestras aspiciebant; | 3:19. And the women, girded with haircloth about their breasts, came together in the streets. And the virgins also that were shut up, came forth, some to Onias, and some to the walls, and others looked out of the windows. |
| 20 universae autem protendentes manus in caelum deprecabantur. | 3:20. And all holding up their hands towards heaven made supplication. |
| 21 Erat enim misereri commixtae multitudinis prostrationem et summi sacerdotis in magna agonia constituti exspectationem. | 3:21. For the expectation of the mixed multitude, and of the high priest, who was in an agony, would have moved any one to pity. |
| 22 Et hi quidem invocabant omnipotentem Dominum, ut credita salva his, qui crediderant, conservaret cum omni tutela. | 3:22. And these indeed called upon almighty God, to preserve the things that had been committed to them safe and sure for those that had committed them. |
| 23 Heliodorus autem, quod fuerat decretum, perficiebat. | 3:23. But Heliodorus executed that which he had resolved on, himself being present in the same place with his guard about the treasury. |
| 24 Eodem loco, ipso cum satellitibus circa aerarium praesente, spirituum et omnis potestatis Dominus magnam fecit ostensionem, ita ut omnes, qui ausi fuerant convenire, perterriti virtute Dei in dissolutionem et formidinem converterentur. | 3:24. But the spirit of the Almighty God gave a great evidence of his presence, so that all that had presumed to obey him, falling down by the power of God, were struck with fainting and dread. |
| 25 Apparuit enim illis quidam equus terribilem habens sessorem et optimo operimento adornatus; isque cum impetu invectus Heliodoro priores calces impegit; qui autem supersedebat, videbatur arma habere aurea. | 3:25. For there appeared to them a horse, with a terrible rider upon him, adorned with a very rich covering: and he ran fiercely and struck Heliodorus with his fore feet, and he that sat upon him seemed to have armour of gold. |
| 26 Alii etiam apparuerunt duo iuvenes virtute decori, optimi gloria speciosique amictu, qui etiam circumsteterunt eum et ex utraque parte flagellabant sine intermissione multas inferentes ei plagas. | 3:26. Moreover there appeared two other young men, beautiful and strong, bright and glorious, and in comely apparel: who stood by him, on either side, and scourged him without ceasing with many stripes. |
| 27 Subito autem concidit in terram; eumque multa caligine circumfusum rapuerunt atque in sellam gestatoriam imposuerunt; | 3:27. And Heliodorus suddenly fell to the ground, and they took him up, covered with great darkness, and having put him into a litter, they carried him out. |
| 28 et eum, qui cum multis cursoribus et satellitibus praedictum ingressus erat aerarium, portabant carentem auxilio ex armis constitutum, manifeste Dei virtutem cognoscentem. | 3:28. So he that came with many servants, and all his guard, into the aforesaid treasury, was carried out, no one being able to help him, the manifest power of God being known. |
| 29 Et ille quidem per divinam virtutem iacebat mutus atque omni spe et salute privatus; | 3:29. And he indeed, by the power of God, lay speechless, and without all hope of recovery. |
| 30 hi autem Dominum benedicebant, qui magnificabat locum suum; et templum, quod paulo ante timore ac tumultu erat plenum, apparente omnipotente Domino, gaudio et laetitia impletum est. | 3:30. But they praised the Lord, because he had glorified his place: and the temple, that a little before was full of fear and trouble, when the Almighty Lord appeared, was filled with joy and gladness. |
| 31 Confestim vero ex amicis Heliodori quidam rogabant Oniam, ut invocaret Altissimum, ut vitam donaret ei, qui prorsus in supremo spiritu erat constitutus. | 3:31. Then some of the friends of Heliodorus forthwith begged of Onias, that he would call upon the Most High to grant him his life, who was ready to give up the ghost. |
| 32 Suspectus autem factus summus sacerdos, ne forte rex opinaretur malitiam aliquam ex Iudaeis circa Heliodorum consummatam, obtulit hostiam pro salute viri. | 3:32. So the high priest, considering that the king might perhaps suspect that some mischief had been done to Heliodorus by the Jews, offered a sacrifice of health for the recovery of the man. |
| 33 Cumque summus sacerdos litationem perficeret, iidem iuvenes rursus apparuerunt Heliodoro eisdem vestibus amicti et astantes dixerunt: " Oniae summo sacerdoti multas gratias age, nam propter eum Dominus tibi vitam donavit; | 3:33. And when the high priest was praying, the same young men in the same clothing stood by Heliodorus, and said to him: Give thanks to Onias the priest: because for his sake the Lord hath granted thee life. |
| 34 tu autem a caelo flagellatus nuntia omnibus magnam Dei potestatem ". Et his dictis, non comparuerunt. | 3:34. And thou having been scourged by God, declare unto all men the great works and the power of God. And having spoken thus, they appeared no more. |
| 35 Heliodorus autem, hostia Domino oblata et votis magnis promissis ei, qui vivere concessit, et Oniam acceptum habens cum exercitu repedavit ad regem; | 3:35. So Heliodorus, after he had offered a sacrifice to God, and made great vows to him, that had granted him life, and given thanks to Onias, taking his troops with him, returned to the king. |
| 36 testabatur autem omnibus ea, quae sub oculis suis viderat, opera maximi Dei. | 3:36. And he testified to all men the works of the great God, which he had seen with his own eyes. |
| 37 Cum autem rex interrogasset Heliodorum, quis esset aptus adhuc semel Hierosolymam mitti, ait: | 3:37. And when the king asked Heliodorus, who might be a fit man to be sent yet once more to Jerusalem, he said: |
| 38 " Si quem habes hostem aut rerum insidiatorem, mitte eum illuc et flagellatum eum recipies, si tamen evaserit, eo quod in loco sit vere Dei quaedam virtus; | 3:38. If thou hast any enemy, or traitor to thy king dom, send him thither, and thou shalt receive him again scourged, if so be he escape: for there is undoubtedly in that place a certain power of God. |
| 39 nam ipse, qui habet in caelis habitationem, visitator et adiutor est loci illius et venientes ad malefaciendum percutit ac perdit ". | 3:39. For he that hath his dwelling in the heavens, is the visiter and protector of that place, and he striketh and destroyeth them that come to do evil to it. |
| 40 Igitur de Heliodoro et aerarii custodia ita res processerunt. | 3:40. And the things concerning Heliodorus, and the keeping of thc treasury, fell out in this manner |
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Chapter 4 1 Simon autem praedictus, qui pecuniarum et patriae delator exstitit, male loquebatur de Onia, tamquam ipse Heliodorum instigasset et malorum auctor fuisset; |
Return to Top of Book 4:1. But Simon, of whom we spoke before, who was the betrayer of the money, and of his country, spoke ill of Onias, as though he had incited Heliodorus to do these things, and had been the promoter of evils: |
| 2 benefactoremque civitatis et curatorem gentis suae et aemulatorem legum audebat insidiatorem rerum dicere. | 4:2. And he presumed to call him a traitor to the kingdom, who provided for the city, and defended his nation, and was zealous for the law of God. |
| 3 Sed cum inimicitia in tantum procederet, ut etiam per quendam eorum, qui a Simone probati essent, homicidia fierent, | 4:3. But when the enmities proceeded so far, that murders also were committed by some of Simon's friends: |
| 4 considerans Onias periculum contentionis et Apollonium Menesthei, ducem Coelesyriae et Phoenicis, augentem malitiam Simonis, | 4:4. Onias, considering the danger of this contention, and that Apollonius, who was the governor of Celesyia, and Phenicia, was outrageous, which increased the malice of Simon, went to the king, |
| 5 ad regem se contulit, non ut civium accusator, sed quod utile esset in commune et singulariter universae multitudinis prospiciens. | 4:5. Not to be an accuser of his countrymen, but with view to the common good of all the people. |
| 6 Videbat enim sine regali providentia impossibile esse pacem adhuc rebus obtingere, nec Simonem cessaturum a stultitia. | 4:6. For he saw that, except the king took care, it was impossible that matters should be settled in peace, or that Simon would cease from his folly. |
| 7 Sed post Seleuci vitae excessum, cum suscepisset regnum Antiochus, qui Epiphanes appellabatur, ambiebat Iason frater Oniae summum sacerdotium, | 4:7. But after the death of Seleucus, when Antiochus, who was called the Illustrious, had taken possession of the kingdom, Jason, the brother of Onias, ambitiously sought the high priesthood: |
| 8 promittens regi per interpellationem argenti talenta trecenta sexaginta et ex reditu quodam alio talenta octoginta; | 4:8. And went to the king, promising him three hundred and sixty talents of silver, and out of other revenues fourscore talents. |
| 9 super haec autem promittebat et alia centum quinquaginta se perscripturum, si concederetur per potestatem eius gymnasium et ephebiam sibi constituere et eos, qui in Hierosolymis erant, Antiochenos scribere. | 4:9. Besides this he promised also a hundred and fifty more, if he might have license to set him up a place for exercise, and a place for youth, and to entitle them that were at Jerusalem, Antiochians. |
| 10 Quod cum rex annuisset, et obtinuisset principatum, statim ad Graecam consuetudinem contribules suos transferre coepit. | 4:10. Which when the king had granted, and he had gotten the rule into his hands, forthwith he began to bring over his countrymen to the fashion of the heathens. |
| 11 Et, amotis his, quae humanitatis causa Iudaeis a regibus fuerant constituta per Ioannem patrem Eupolemi, qui apud Romanos de amicitia et societate functus est legatione, et legitima civium iura destituens, pravos mores innovabat. | 4:11. And abolishing those things, which had been decreed of special favour by the kings in behalf of the Jews, by the means of John, the father of that Eupolemus, who went ambassador to Rome to make amity and alliance, he disannulled the lawful ordinances of the citizens, and brought in fashions that were perverse. |
| 12 Prompte enim sub ipsa arce gymnasium constituit et optimos quosque epheborum subigens sub petasum ducebat. | 4:12. For he had the boldness to set up, under the very castle, a place of exercise, and to put all the choicest youths in brothel houses. |
| 13 Erat autem sic culmen quoddam Graecae conversationis et profectus alienigenarum moris, propter impii et non summi sacerdotis Iasonis inauditam contaminationem, | 4:13. Now this was not the beginning, but an increase, and progress of heathenish and foreign manners, through the abominable and unheard of wickedness of Jason, that impious wretch, and no priest. |
| 14 ita ut sacerdotes iam non circa altaris officia dediti essent, sed contempto templo et sacrificiis neglectis, festinarent participes fieri iniquae in palaestra praebitionis post disci provocationem | 4:14. Insomuch that the priests were not now occupied about the offices of the altar, but despising the temple and neglecting the sacrifices, hastened to be partakers of the games, and of the unlawful allowance thereof, and of the exercise of the discus. |
| 15 et patrios quidem honores nihil habentes, Graecas autem glorias optimas aestimantes. | 4:15. And setting nought by the honours of their fathers, they esteemed the Grecian glories for the best: |
| 16 Quarum gratia periculosa eos contentio habebat, et quorum instituta aemulabantur ac per omnia consimiles esse cupiebant, hos hostes et ultores habuerunt. | 4:16. For the sake of which they incurred a dangerous contention, and followed earnestly their ordinances, and in all things they coveted to be like them, who were their enemies and murderers. |
| 17 In leges enim divinas impie agere non est facile, sed haec tempus sequens declarabit. | 4:17. For acting wickedly against the laws of God doth not pass unpunished: but this the time following will declare. |
| 18 Cum autem quinquennalis agon Tyri celebraretur, et rex praesens esset, | 4:18. Now when the game that was used every fifth year was kept at Tyre, the king being present, |
| 19 misit Iason facinorosus ab Hierosolymis spectatores Antiochenses portantes argenti drachmas trecentas in sacrificium Herculis; quas etiam postulaverunt hi, qui asportaverant, ne in sacrificium erogarentur, quia non oporteret, sed in alium sumptum eas deputari. | 4:19. The wicked Jason sent from Jerusalem sinful men, to carry three hundred didrachmas of silver for the sacrifice of Hercules; but the bearers thereof desired it might not be bestowed on the sacrifices, because it was not necessary, but might be deputed for other charges. |
| 20 Sed haec ceciderunt: propter illum quidem, qui miserat, in sacrificium Herculis; propter eos autem, qui afferebant, in fabricam triremium. | 4:20. So the money was appointed by him that sent it to the sacrifice of Hercules: but because of them that carried it was employed for thc making of galleys. |
| 21 Misso autem in Aegyptum Apollonio Menesthei filio propter ascensum ad solium Philometoris regis, cum cognovisset Antiochus alienum se ab illius negotiis effectum, propriae securitati consuluit; inde cum Ioppen venisset, se contulit Hierosolymam. | 4:21. Now when Apollonius, the son of Mnestheus was sent into Egypt to treat with the nobles of king Philometor, and Antiochus understood that he was wholly excluded from the affairs of the kingdom, consulting his own interest, he departed thence and came to Joppe, and from thence to Jerusalem. |
| 22 Et magnifice ab Iasone et civitate susceptus, cum facularum luminibus et acclamationibus introductus est; deinde sic in Phoenicen exercitum convertit. | 4:22. Where he was received in a magnificent manner by Jason, and the city, and came in with torch lights, and with praises, and from thence he returned with his army into Phenicia. |
| 23 Et post triennii tempus misit Iason Menelaum supradicti Simonis fratrem portantem pecunias regi et de negotiis necessariis commonitiones perlaturum. | 4:23. Three years afterwards Jason sent Menelaus, brother of the aforesaid Simon, to carry money to the king, and to bring answers from him concerning certain necessary affairs. |
| 24 At ille commendatus regi, cum se magnificasset facie potestatis, in semetipsum contulit summum sacerdotium superponens Iasoni talenta argenti trecenta; | 4:24. But he being recommended to the king, when he had magnified the appearance of his power, got the high priesthood for himself, by offering more than Jason by three hundred talents of silver. |
| 25 acceptisque regiis mandatis, venit nihil quidem gerens dignum sacerdotio, animos vero crudelis tyranni et ferae barbarae iram habens. | 4:25. So having received the king's mandate, he returned, bringing nothing worthy of the high priesthood: but having the mind of a cruel tyrant, and the rage of a savage beast. |
| 26 Et Iason quidem, qui proprium fratrem circumvenerat, ipse circumventus ab alio profugus in Ammanitem expulsus est regionem. | 4:26. Then Jason, who had undermined his own brother, being himself undermined, was driven out a fugitive into the country of the Ammonites. |
| 27 Menelaus autem principatum quidem obtinuit; de pecuniis vero regi promissis nihil debite agebat, | 4:27. So Menelaus got the principality: but as for the money he had promised to the king, he took no care, when Sostratus, the governor of the castle, called for it. |
| 28 cum vero exactionem faceret Sostratus, qui arci erat praepositus, nam ad hunc exactio vectigalium pertinebat. Quam ob causam utrique a rege sunt advocati; | 4:28. For to him appertained the gathering of the taxes: wherefore they were both called before the king. |
| 29 et Menelaus quidem reliquit summi sacerdotii successorem Lysimachum fratrem suum, Sostratus autem Cratetem, qui praeerat Cypriis. | 4:29. And Menelaus was removed from the priesthood, Lysimachus, his brother, succeeding: and Sostratus alas made governor of the Cyprians. |
| 30 Talibus autem constitutis, contigit Tarsenses et Mallotas seditionem movere, eo quod Antiochidi, regis concubinae, dono essent dati. | 4:30. When these things were in doing, it fell out that they of Tharsus, and Mallos, raised a sedition, because they were given for a gift to Antiochus, the king's concubine. |
| 31 Festinanter itaque rex venit sedare illos, relicto suffecto uno ex iis in dignitate constitutis Andronico. | 4:31. The king, therefore, went in all haste to appease them, leaving Andronicus, one of his nobles, for his deputy. |
| 32 Ratus autem Menelaus accepisse se tempus opportunum, aurea quaedam vasa e templo furatus donavit Andronico; et alia vendiderat Tyri et per vicinas civitates. | 4:32. Then Menelaus supposing that he had found a convenient time, having stolen certain vessels of gold out of the temple, gave them to Andronicus, and others he had sold at Tyre, and in the neighbouring cities: |
| 33 Quod cum certissime cognovisset Onias, arguebat eum, ipse in loco tuto se continens in Daphne secus Antiochiam. | 4:33. Which when Onias understood most certainly, he reproved him, keeping himself in a safe place at Antioch, beside Daphne. |
| 34 Unde Menelaus seorsum apprehendens Andronicum rogabat, ut Oniam interficeret. At vero ille, cum venisset ad Oniam et cum fidem dolo dedisset ac dexteram accepisset dedissetque cum iureiurando, quamvis esset ei suspectus, suasit de asylo procedere, quem statim peremit, non veritus iustitiam. | 4:34. Whereupon Menelaus coming to Andronicus, desired him to kill Onias. And he went to Onias, and gave him his right hand with an oath, and (though he were suspected by him) persuaded him to come forth out of the sanctuary, and immediately slew him, without any regard to justice. |
| 35 Ob quam causam non solum Iudaei, sed multi quoque ex aliis nationibus indignabantur et moleste ferebant de nece viri iniusta. | 4:35. For which cause not only the Jews, but also the other nations, conceived indignation, and were much grieved for the unjust murder of so great a man. |
| 36 Sed regressum regem de Ciliciae locis interpellabant, qui erant per civitatem Iudaei, simul et Graecis scelus conquerentibus, de eo quod sine ratione Onias interfectus esset. | 4:36. And when the king was come back from the places of Cilicia, the Jews that were at Antioch, and also the Greeks, went to him: complaining of the unjust murder of Onias. |
| 37 Contristatus itaque animo Antiochus et flexus ad misericordiam lacrimas fudit, propter defuncti sobrietatem et multam modestiam; | 4:37. Antiochus, therefore, was grieved in his mind for Onias, and being moved to pity, shed tears, remembering the sobriety and modesty of the deceased. |
| 38 accensusque animis, confestim ablata Andronici purpura ac tunicis eius discissis, circumduxit per totam civitatem usque ad eundem locum, in quo in Oniam impietatem commiserat, atque illic sacrilegum interfectorem e mundo sustulit, Domino illi condignam retribuente poenam. | 4:38. And being inflamed to anger, he commanded Andronicus to be stripped of his purple, and to be led about through all the city: and that in the same place wherein he had committed the impiety against Onias, the sacrilegious wretch should be put to death, the Lord repaying him his deserved punishment. |
| 39 Multis autem sacrilegiis per civitatem a Lysimacho commissis Menelai consilio, et divulgata foris fama, congregata est multitudo adversum Lysimachum, vasis aureis iam multis dissipatis. | 4:39. Now when many sacrileges had been committed by Lysimachus in the temple, by the counsel of Menelaus, and the rumour of it was spread abroad, the multitude gathered themselves together against Lysimachus, a great quantity of gold being already carried away. |
| 40 Turbis autem insurgentibus et ira repletis, Lysimachus, armatis fere tribus milibus, iniquis manibus coepit, duce quodam Aurano, aetate non minus ac dementia provecto. | 4:40. Wherefore the multitude making an insurrection, and their minds being filled with anger, Lysimachus armed about three thousand men, and began to use violence, one Tyrannus being captain, a man far gone both in age and in madness. |
| 41 Sed ut intellexerunt conatum Lymachi, alii lapides, alii fustes validos arripuere, quidam vero ex adiacente cinere manu apprehenderunt et mixtim iecerunt in eos, qui circa Lysimachum erant. | 4:41. But when they perceived the attempt of Lysimachus, some caught up stones, some strong clubs, and some threw ashes upon Lysimachus. |
| 42 Quam ob causam multos quidem vulneraverunt, quosdam autem et prostraverunt, omnes vero in fugam compulerunt; ipsum vero sacrilegum secus aerarium interfecerunt. | 4:42. And many of them were wounded, and some struck down to the ground, but all were put to flight: and as for the sacrilegious fellow himself, they slew him beside the treasury. |
| 43 De his ergo coepit iudicium adversus Menelaum agitari. | 4:43. Now concerning these matters, an accusation was laid against Menelaus. |
| 44 Et cum venisset rex Tyrum, apud ipsum causam egerunt missi tres viri a senatu. | 4:44. And when the king was come to Tyre, three men were sent from the ancients to plead the cause before him. |
| 45 Et cum iam superaretur Menelaus, promisit Ptolemaeo Dorymenis multas pecunias ad suadendum regi. | 4:45. But Menelaus being convicted, promised Ptolemee to give him much money to persuade the king to favour him. Ptolemee ... The son of Dorymenus, a favourite of the king. |
| 46 Unde Ptolemaeus, excipiens seorsum in quoddam atrium columnatum quasi refrigerandi gratia regem, deduxit a sententia. | 4:46. So Ptolemee went to the king in a certain court where he was, as it were to cool himself, and brought him to be of another mind: |
| 47 Et Menelaum quidem universae malitiae reum criminibus absolvit; miseros autem, qui etiam si apud Scythas causam dixissent, innocentes iudicarentur, hos morte damnavit. | 4:47. So Menelaus, who was guilty of all the evil, was acquitted by him of the accusations: and those poor men, who, if they had pleaded their cause even before Scythians, should have been judged innocent, were condemned to death. |
| 48 Cito ergo iniustam poenam dederunt, qui pro civitate et populo et sacris vasis causam prosecuti sunt. | 4:48. Thus they that persecuted the cause for the city, and for the people, and the sacred vessels, did soon suffer unjust punishment. |
| 49 Quam ob rem Tyrii quoque in malefactum indignati, quaeque ad sepulturam eorum necessaria essent, magno sumptu praestiterunt. | 4:49. Wherefore even the Tyrians, being moved with indignation, were very liberal towards their burial. |
| 50 Menelaus autem propter eorum, qui in potentia erant, avaritiam permanebat in potestate, crescens in malitia magnus civium insidiator constitutus. | 4:50. And so through the covetousness of them that were in power, Menelaus continued in authority, increasing in malice to the betraying of the citizens. |
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Chapter 5 1 Circa hoc autem tempus Antiochus secundam profectionem paravit in Aegyptum. |
Return to Top of Book 5:1. At the same time Antiochus prepared for a second journey into Egypt. |
| 2 Contigit autem per universam civitatem fere per dies quadraginta videri per aera equites discurrentes, auratas stolas habentes et hastas, ad modum cohortium armatos, et gladiorum evaginationes | 5:2. And it came to pass, that through the whole city of Jerusalem, for the space of forty days, there were seen horsemen running in the air, in gilded raiment, and armed with spears, like bands of soldiers. |
| 3 et turmas equorum per ordinem digestas et congressiones fieri et decursus utrorumque et scutorum motus et contorum multitudinem et telorum iactus et aureorum ornamentorum fulgores omnisque generis loricationes. | 5:3. And horses set in order by ranks, running one against another, with the shakings of shields, and a multitude of men in helmets, with drawn swords, and casting of darts, and glittering of golden armour, and of harnesses of all sorts. |
| 4 Quapropter omnes rogabant pro bono factam esse ostensionem. | 5:4. Wherefore all men prayed that these prodigies might turn to good. |
| 5 Sed cum falsus rumor exisset, tamquam vita excessisset Antiochus, assumptis Iason non minus mille viris repente aggressus est civitatem; illis autem, qui erant in muro, compulsis in fugam et ad ultimum iam apprehensa civitate, Menelaus fugit in arcem. | 5:5. Now when there was gone forth a false rumour as though Antiochus had been dead, Jason taking with him no fewer than a thousand men, suddenly assaulted the city: and though the citizens ran together to the wall, the city at length was taken, and Menelaus fled into the castle. |
| 6 Iason vero caedes civium suorum perpetrabat nulli parcens, non intellegens prosperitatem adversum cognatos calamitatem esse maximam, arbitrans autem hostium et non civium se trophaea constituere. | 5:6. But Jason slew his countrymen without mercy, not considering that prosperity against one's own kindred is a very great evil, thinking they had been enemies, and not citizens, whom he conquered. |
| 7 Et principatum quidem non obtinuit, finem vero insidiarum suarum confusionem adeptus, profugus iterum abiit in Ammanitidem. | 5:7. Yet he did not get the principality, but received confusion at the end, for the reward of his treachery, and fled again into the country of the Ammonites. |
| 8 Ad ultimum igitur malam reversionem sortitus est; conclusus apud Aretam Arabum tyrannum, fugiens de civitate in civitatem, expulsus ab omnibus, odiosus ut refuga legum et exsecrabilis ut patriae et civium carnifex in Aegyptum extrusus est. | 5:8. At the last, having been shut up by Aretas, the king of the Arabians, in order for his destruction, flying from city to city, hated by all men, as a forsaker of the laws and execrable, as an enemy of his country and countrymen, he was thrust out into Egypt: |
| 9 Et, qui multos de patria expulerat, peregre periit ad Lacedaemonios pervectus, quasi pro cognatione habiturus protectionem; | 5:9. And he that had driven many out of their country perished in a strange land, going to Lacedemon, as if for kindred sake he should have refuge there: |
| 10 et, qui insepultos multos abiecerat, ipse illamentatus permansit nec exsequiis ullis neque patrio sepulcro participavit. | 5:10. But he that had cast out many unburied, was himself cast forth both unlamented and unburied, neither having foreign burial, nor being partaker of the sepulchre of his fathers. |
| 11 Cum autem nuntia ad regem pervenissent de his, quae gesta erant, suspicatus est rex a societate defecturam Iudaeam; et ob hoc profectus ex Aegypto efferatus animo, civitatem quidem armis cepit | 5:11. Now when these things were done, the king suspected that the Jews would forsake the alliance: whereupon departing out of Egypt with a furious mind, he took the city by force of arms, |
| 12 et iussit militibus interficere occursantes nemini parcendo et eos, qui in domos ascenderent, trucidare. | 5:12. And commanded the soldiers to kill, and not to spare any that came in their way, and to go up into the houses to slay. |
| 13 Fiebant ergo iuvenum ac seniorum caedes, mulierum et natorum exterminium virginumque et parvulorum neces. | 5:13. Thus there was a slaughter of young and old, destruction of women and children, and killing of virgins and infants. |
| 14 Erant autem toto triduo octoginta milia perditi, quadraginta quidem milia in ipso manuum conflictu; non minus autem quam qui iugulati fuerant, venumdati sunt. | 5:14. And there were slain in the space of three whole days fourscore thousand, forty thousand were made prisoners, and as many sold. |
| 15 Non contentus autem his, ausus est intrare templum universae terrae sanctissimum, ducem habens Menelaum, qui legum et patriae fuit proditor, | 5:15. But this was not enough, he presumed also to enter into the temple, the most holy in all the world Menelaus, that traitor to the laws, and to his country, being his guide. |
| 16 et scelestis manibus sumens sancta vasa et, quae ab aliis regibus et civitatibus erant posita ad augmentum et gloriam loci et honorem, profanis manibus contrectans. | 5:16. And taking in his wicked hands the holy vessels, which were given by other kings and cities, for the ornament and the glory of the place, he unworthily handled and profaned them. |
| 17 Ita extollebatur mente Antiochus non considerans quod propter peccata habitantium civitatem modicum Dominus fuerat iratus; propter quod accidit circa locum despectio. | 5:17. Thus Antiochus going astray in mind, did not consider that God was angry for a while, because of the sins of the inhabitants of the city: and therefore this contempt had happened to the place: |
| 18 Alioquin nisi contigisset eos multis peccatis esse involutos, sicut Heliodorus, qui missus est a Seleuco rege ad inspectionem aerarii, et ipse, mox ut accessisset, confestim flagellatus repulsus fuisset ab audacia. | 5:18. Otherwise had they not been involved in many sins, as Heliodorus, who was sent by king Seleucus to rob the treasury, so this man also, as soon as he had come, had been forthwith scourged, and put back from his presumption. |
| 19 Verum non propter locum gentem, sed propter gentem locum Dominus elegit. | 5:19. But God did not choose the people for the place's sake, but the place for the people's sake. |
| 20 Ideoque et ipse locus particeps factus populi malorum, postea factus est socius beneficiorum; et, qui derelictus in ira Omnipotentis est, iterum in magni Domini reconciliatione cum omni gloria restitutus est. | 5:20. And, therefore, the place also itself was made partaker of the evils of the people: but afterwards shall communicate in the good things thereof, and as it was forsaken in the wrath of Almighty God, shall be exalted again with great glory, when the great Lord shall be reconciled. |
| 21 Igitur Antiochus mille et octingentis ablatis de templo talentis, velocius Antiochiam regressus est, existimans se prae superbia terram ad navigandum, pelagus vero ad ambulandum deducturum propter mentis elationem. | 5:21. So when Antiochus had taken away out of the temple a thousand and eight hundred talents, he went back in all haste to Antioch, thinking through pride that he might now make the land navigable, and the sea passable on foot: such was the haughtiness of his mind. |
| 22 Reliquit autem et praepositos ad affligendam gentem: Hierosolymis quidem Philippum, genere Phrygem, moribus barbariorem eo ipso, a quo constitutus est; | 5:22. He left also governors to afflict the people: at Jerusalem, Philip, a Phrygian by birth, but in manners more barbarous than he that set him there: |
| 23 in Garizim autem Andronicum; praeter autem hos Menelaum, qui gravius quam ceteri imminebat civibus. | 5:23. And in Gazarim, Andronicus and Menelaus, who bore a more heavy hand upon the citizens than the rest. |
| 24 Misit autem Apollonium Mysarcham cum exercitu viginti vero et duo milia virorum praecipiens omnes perfectae aetatis interficere, mulieres autem ac iuniores vendere. | 5:24. And whereas he was set against the Jews, he sent that hateful prince, Apollonius, with an army of two and twenty thousand men, commanding him to kill all that were of perfect age, and to sell the women and the younger sort. |
| 25 Qui cum venisset Hierosolymam et pacificum se simulasset, quievit usque ad diem sanctum sabbati et, cum comprehenderet feriatos Iudaeos, arma capere suis praecepit; | 5:25. Who, when he was come to Jerusalem, pretending peace, rested till the holy day of the sabbath: and then the Jews keeping holiday, he commanded his men to take arms. |
| 26 omnesque, qui ad spectaculum processerant, trucidavit et civitatem cum armatis discurrens ingentem multitudinem peremit. | 5:26. And he slew all that were come forth to flee: and running through the city with armed men, he destroyed a very great multitude. |
| 27 Iudas autem, qui et Maccabaeus, decimus factus secesserat in eremum et ferarum more in montibus vitam cum suis agebat; et feni cibo vescentes demorabantur, ne participes essent coinquinationis. | 5:27. But Judas Machabeus, who was the tenth, had withdrawn himself into a desert place, and there lived amongst wild beasts in the mountains with his company: and they continued feeding on herbs, that they might not be partakers of the pollution. Was the tenth... That is, he had nine others in his company. |
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Chapter 6 1 Sed non post multum temporis misit rex senem quendam Atheniensem, qui compelleret Iudaeos, ut se transferrent a patriis legibus et Dei legibus ne uterentur; |
Return to Top of Book 6:1. But not long after the king sent a certain old man of Antioch, to compel the Jews to depart from the laws of their fathers and of God: |
| 2 contaminare etiam, quod in Hierosolymis erat, templum et cognominare Iovis Olympii, et in Garizim, prout erant hi, qui locum inhabitabant, Iovis Hospitalis. | 6:2. And to defile the temple that was in Jerusalem, and to call it the temple of Jupiter Olympius: and that in Garazim of Jupiter Hospitalis, according as they were that inhabited the place. That in Gazarim... Viz., the temple of the Samaritans. And as they were originally strangers, the name of Hospitalis (which signifies of or belonging to strangers) was applicable to the idol set up in their temple. |
| 3 Pessima autem et universis gravis erat malorum incursio. | 6:3. And very bad was this invasion of evils, and grievous to all. |
| 4 Nam templum luxuria et comissationibus gentium erat plenum, scortantium cum meretricibus et in sacratis porticibus mulieribus adhaerentium, insuper et intro inferentium ea, quae non licebat; | 6:4. For the temple was full of the riot and revellings of the Gentiles: and of men lying with lewd women. And women thrust themselves of their accord into the holy places, and brought in things that were not lawful. |
| 5 altare etiam plenum erat illicitis, quae legibus prohibebantur. | 6:5. The altar also was filled with unlawful things, which were forbidden by the laws. |
| 6 Neque autem sabbata custodiebantur, neque dies sollemnes patrii servabantur, nec simpliciter Iudaeum se esse quisquam confitebatur. | 6:6. And neither were the sabbaths kept, nor the solemn days of the fathers observed, neither did any man plainly profess himself to be a Jew. |
| 7 Ducebantur autem cum amara necessitate per singulos menses in die natalis regis ad sacrificium et, cum Liberi sacra celebrarentur, cogebantur hedera coronati pompam Libero celebrare. | 6:7. But they were led by bitter constraint on the king's birthday to the sacrifices: and when the feast of Bacchus was kept, they were compelled to go about crowned with ivy in honour of Bacchus. |
| 8 Decretum autem exiit in proximas Graecorum civitates, suggerente Ptolemaeo, ut pari modo et ipsi adversus Iudaeos agerent, ut sacrificarent; | 6:8. And there went out a decree into the neighbouring cities of the Gentiles, by the suggestion of the Ptolemeans, that they also should act in like manner against the Jews, to oblige them to sacrifice: |
| 9 eos autem, qui nollent transire ad instituta Graecorum, interficerent; erat ergo videre instantem miseriam. | 6:9. And whosoever would not conform themselves to the ways of the Gentiles, should be put to death: then was misery to be seen. |
| 10 Duae enim mulieres delatae sunt natos suos circumcidisse; quas infantibus ad ubera suspensis, cum publice per civitatem circumduxissent, per muros praecipitaverunt. | 6:10. For two women were accused to have circumcised their children: whom, when they had openly led about through the city, with the infants hanging at their breasts, they threw down headlong from the walls. |
| 11 Alii vero ad proximas coeuntes speluncas, ut latenter septimam diem celebrarent, cum indicati essent Philippo, flammis succensi sunt, eo quod verebantur propter religionem sibimet auxilium ferre pro claritate sanctissimi diei. | 6:11. And others that had met together in caves that were near, and were keeping the sabbath day privately, being discovered by Philip, were burnt with fire, because they made a conscience to help themselves with their hands, by reason of the religious observance of the day. Philip... The governor of Jerusalem. |
| 12 Obsecro autem eos, qui hunc librum lecturi sunt, ne abhorrescant propter adversos casus, sed reputent illas poenas non ad interitum, sed ad correptionem esse generis nostri. | 6:12. Now I beseech those that shall read this book, that they be not shocked at these calamities, but that they consider the things that happened, not as being for the destruction, but for the correction of our nation. |
| 13 Etenim multo tempore non sinere eos, qui gerunt impie, sed statim ultiones adhibere, magni beneficii est indicium. | 6:13. For it is a token of great goodness, when sinners are not suffered to go on in their ways for a long time, but are presently punished. |
| 14 Non enim, sicut et in aliis nationibus, Dominus patienter ferens exspectat, ut eas, cum pervenerint in plenitudinem peccatorum, puniat, ita et in nobis statuit esse, | 6:14. For, not as with other nations, (whom the Lord patiently expecteth, that when the day of judgment shall come, he may punish them in the fulness of their sins:) |
| 15 ne, peccatis nostris in finem devolutis, demum in nos vindicet; | 6:15. Doth he also deal with us, so as to suffer our sins to come to their height, and then take vengeance on us. |
| 16 propter quod numquam quidem a nobis misericordiam suam amovet, corripiens vero per aerumnas populum suum non derelinquit. | 6:16. And therefore he never withdraweth his mercy from us: but though he chastise his people with adversity he forsaketh them not. |
| 17 Sed haec nobis ad commonitionem dicta sint; paucis autem veniendum est ad narrationem. | 6:17. But let this suffice in a few words for a warning to the readers. And now we must come to the narration. |
| 18 Eleazarus quidam, unus de primoribus scribarum, vir iam aetate provectus et aspectu faciei decorus, aperto ore compellebatur carnem porcinam manducare. | 6:18. Eleazar one of the chief of the scribes, a man advanced in years, and of a comely countenance, was pressed to open his mouth to eat swine's flesh. |
| 19 At ille magis cum illustri fama mortem quam cum exsecratione vitam complectens, voluntarie praeibat ad supplicium, | 6:19. But he, choosing rather a most glorious death than a hateful life, went forward voluntarily to the torment. |
| 20 exspuens autem, quemadmodum oportet accedere eos, qui sustinent non admittere illa, quae non est fas gustare, propter nimium vivendi amorem. | 6:20. And considering in what manner he was to come to it, patiently bearing, he determined not to do any unlawful things for the love of life. |
| 21 Hi autem, qui iniquo sacrificio praepositi erant, propter antiquam cum viro amicitiam tollentes eum secreto rogabant, ut afferret carnes, quibus uti ei liceret quaeque ab ipso paratae essent, et fingeret se eas manducare, quas rex imperaverat de sacrificii carnibus, | 6:21. But they that stood by, being moved with wicked pity, for the old friendship they had with the man, taking him aside, desired that flesh might be brought which it was lawful for him to eat, that he might make as if he had eaten, as the king had commanded, of the flesh of the sacrifice: Wicked pity... Their pity was wicked, inasmuch as it suggested that wicked proposal of saving his life by dissimulation. |
| 22 ut hoc facto a morte liberaretur et propter veterem cum illis amicitiam consequeretur humanitatem. | 6:22. That by so doing he might be delivered from death; and for the sake of their old friendship with the man, they did him this courtesy. |
| 23 At ille, consilio decoro inito ac digno aetate et senectutis eminentia et acquisita nobilique canitie atque optima a puero vitae disciplina, magis autem sancta et a Deo condita legislatione, consequenter sententiam ostendit: cito, dicens, dimitterent ad inferos. | 6:23. But he began to consider the dignity of his age, and his ancient years, and the inbred honour of his grey head, and his good life and conversation from a child; and he answered without delay, according to the ordinances of the holy law made by God, saying, that he would rather be sent into the other world. |
| 24 " Non enim aetati nostrae dignum est fingere, ut multi adulescentium arbitrantes Eleazarum nonaginta annorum transisse ad morem alienigenarum | 6:24. For it doth not become our age, said he, to dissemble: whereby many young persons might think that Eleazar, at the age of fourscore and ten years, was gone over to the life of the heathens: |
| 25 et ipsi propter meam simulationem et propter modicum et pusillum vitae tempus decipiantur propter me, et exsecrationem atque maculam meae senectuti conquiram. | 6:25. And so they, through my dissimulation, and for a little time of a corruptible life, should be deceived, and hereby I should bring a stain and a curse upon my old age. |
| 26 Nam etsi in praesenti tempore evasero eam, quae ex hominibus est, poenam, manus tamen Omnipotentis nec vivus nec defunctus effugiam. | 6:26. For though, for the present time, I should be delivered from the punishments of men, yet should I not escape the hand of the Almighty neither alive nor dead. |
| 27 Quam ob rem viriliter nunc vita excedendo, senectute quidem dignus apparebo; | 6:27. Wherefore, by departing manfully out of this life, I shall shew myself worthy of my old age: |
| 28 adulescentibus autem exemplum forte reliquero, ut prompto animo ac fortiter pro sacris ac sanctis legibus honesta morte perfungantur ". Et cum haec dixisset, confestim ad supplicium venit; | 6:28. And I shall leave an example of fortitude to young men, if with a ready mind and constancy I suffer an honourable death, for thc most venerable and most holy laws. And having spoken thus, he was forthwith carried to execution. |
| 29 ipsis autem, qui eum ducebant, illam, quam paulo ante habuerant erga eum benevolentiam, in iram convertentibus, propterea quod sermones dicti, sicut ipsi arbitrabantur, essent amentia. | 6:29. And they that led him, and had been a little before more mild, were changed to wrath for the words he had spoken, which they thought were uttered out of arrogancy. |
| 30 Cumque coepisset plagis mori, ingemiscens dixit: " Domino, qui habet sanctam scientiam, manifestum est quia cum a morte possem liberari, duros secundum corpus sustineo dolores flagellatus, secundum animam vero propter ipsius timorem libenter haec patior ". | 6:30. But when be was now ready to die with the stripes, he groaned: and said: O Lord, who hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I suffer grievous pains in body: but in soul am well content to suffer these things, because I fear thee. |
| 31 Et iste quidem hoc modo vita decessit, non solum iuvenibus, sed et plurimis ex gente mortem suam ad exemplum fortitudinis et memoriam virtutis relinquens. | 6:31. Thus did this man die, leaving not only to young men, but also to the whole nation, the memory of his death, for an example of virtue and fortitude. |
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Chapter 7 1 Contigit autem et septem fratres una cum matre apprehen sos compelli a rege attingere contra fas carnes porcinas, flagris et nervis cruciatos. |
Return to Top of Book 7:1. It came to pass also, that seven brethren, together with their mother, were apprehended, and compelled by the king to eat swine's flesh against the law, for which end they were tormented with whips and scourges. |
| 2 Unus autem ex illis exstans prior locutor sic ait: " Quid es quaesiturus, et quid vis discere a nobis? Parati sumus mori magis quam patrias leges praevaricari ". | 7:2. But one of them, who was the eldest, said thus: What wouldst thou ask, or learn of us? we are ready to die, rather than to transgress the laws of God, received from our fathers. |
| 3 Iratus itaque rex iussit sartagines et ollas succendi. | 7:3. Then the king being angry, commanded fryingpans and brazen caldrons to be made hot: which forthwith being heated, |
| 4 Quibus statim succensis, iussit ei, qui prior illorum fuerat locutus, amputari linguam et, cute capitis abstracta, summas quoque manus et pedes ei praescindi, ceteris eius fratribus et matre inspicientibus. | 7:4. He commanded to cut out the tongue of him that had spoken first: and the skin of his head being drawn off, to chop off also the extremities of his hands and feet, the rest of his brethren and his mother looking on. |
| 5 Et cum iam per omnia inutilis factus esset, iussit eum igne admoveri adhuc spirantem et torreri in sartagine. Cum autem vapor sartaginis diu diffunderetur, ceteri una cum matre invicem se hortabantur mori fortiter ita dicentes: | 7:6. And when he was now maimed in all parts, he commanded him, being yet alive, to be brought to the fire, and to be fried in the fryingpan: and while he was suffering therein long torments, the rest, together with the mother, exhorted one another to die manfully, |
| 6 " Dominus Deus aspicit et veritate in nobis consolatur, quemadmodum per personam contestantis cantici declaravit Moyses: "Et in servis suis consolabitur" ". | 7:6. Saying: The Lord God will look upon the truth, and will take pleasure in us, as Moses declared in the profession of the canticle; And in his servants he will take pleasure. |
| 7 Mortuo itaque illo primo hoc modo, sequentem deducebant ad illudendum; et cute capitis eius cum capillis abstracta, interrogabant, si manducaret prius quam toto corpore per membra singula puniretur. | 7:7. So when the first was dead after this manner, they brought the next to make him a mocking stock: and when they had pulled off the skin of his head with the hair, they asked him if he would eat, before he were punished throughout the whole body in every limb. |
| 8 At ille respondens patria voce dixit: " Non faciam ". Propter quod et iste, sequenti loco, tormenta suscepit sicut primus. | 7:8. But he answered in his own language, and said: I will not do it. Wherefore he also, in the next place, received the torments of the first: |
| 9 Et in ultimo spiritu constitutus, sic ait: " Tu quidem, scelestissime, de praesenti vita nos perdis; sed rex mundi defunctos nos pro suis legibus in aeternam vitae resurrectionem suscitabit ". | 7:9. And when he was at the last gasp, he said thus: Thou indeed, O most wicked man, destroyest us out of this present life: but the King of the world will raise us up, who die for his laws, in the resurrection of eternal life. |
| 10 Post hunc tertius illudebatur; et linguam postulatus cito protulit et manus constanter extendit | 7:10. After him the third was made a mocking-stock, and when he was required, he quickly put forth his tongue, and courageously stretched out his hands: |
| 11 et fortiter ait: " E caelo ista possideo et propter illius leges haec ipsa despicio et ab ipso rursus me ea recepturum spero ", | 7:11. And said with confidence: These I have from heaven, but for the laws of God I now despise them, because I hope to receive them again from him. |
| 12 ita ut rex et, qui cum ipso erant, mirarentur adulescentis animum, quomodo pro nihilo duceret cruciatus. | 7:12. So that the king, and they that were with him, wondered at the young man's courage, because he esteemed the torments as nothing. |
| 13 Et hoc ita defuncto, quartum vexabant similiter torquentes; | 7:13. And after he was thus dead, they tormented the fourth in the like manner. |
| 14 et, cum iam esset ad mortem, sic ait: " Potius est ab hominibus morti datos spem exspectare a Deo, iterum ab ipso resuscitandos; tibi enim resurrectio ad vitam non erit ". | 7:14. And when he was now ready to die, he spoke thus: It is better, being put to death by men, to look for hope from God, to be raised up again by him; for, as to thee, thou shalt have no resurrection unto life. |
| 15 Et deinceps quintum, cum admovissent, vexabant; | 7:15. And when they had brought the fifth, they tormented him. But he, looking upon the king, |
| 16 at ille respiciens in eum dixit: " Potestatem inter homines habens, cum sis corruptibilis, facis, quod vis; noli autem putare genus nostrum a Deo esse derelictum; | 7:16. Said: Whereas thou hast power among men though thou art corruptible, thou dost what thou wilt but think not that our nation is forsaken by God. |
| 17 tu autem patienter sustine et videbis maiestatem virtutis ipsius, qualiter te et semen tuum torquebit ". | 7:17. But stay patiently a while, and thou shalt see his great power, in what manner he will torment thee and thy seed. |
| 18 Post hunc ducebant sextum, et is mori incipiens ait: " Noli frustra errare; nos enim propter nosmetipsos haec patimur peccantes in Deum nostrum, et digna admiratione facta sunt in nobis: | 7:18. After him they brought the sixth, and he being ready to die, spoke thus: Be not deceived without cause: for we suffer these things for ourselves, having sinned against our God, and things worthy of admiration are done to us: |
| 19 tu autem ne existimes tibi impune futurum, quod contra Deum pugnare tentaveris ". | 7:19. But do not think that thou shalt escape unpunished, for that thou hast attempted to fight against God. |
| 20 Supra modum autem mater mirabilis et bona memoria digna, quae pereuntes septem filios sub unius diei tempore conspiciens bono animo ferebat propter spem, quam in Dominum habebat. | 7:20. Now the mother was to be admired above measure, and worthy to be remembered by good men, who beheld her seven sons slain in the space of one day, and bore it with a good courage, for the hope that she had in God: |
| 21 Singulos illorum hortabatur voce patria, forti repleta sensu et femineam cogitationem masculino excitans animo, dicens ad eos: | 7:21. And she bravely exhorted every one of them in her own language, being filled with wisdom; and joining a man's heart to a woman's thought, |
| 22 " Nescio qualiter in utero meo apparuistis neque ego spiritum et vitam donavi vobis et singulorum vestrorum compagem non sum ego modulata; | 7:22. She said to them: I know not how you were formed in my womb; for I neither gave you breath, nor soul, nor life, neither did I frame the limbs of every one of you. |
| 23 sed enim mundi creator, qui formavit hominis nativitatem quique omnium invenit originem, et spiritum et vitam vobis iterum cum misericordia reddet, sicut nunc vosmetipsos despicitis propter leges eius ". | 7:23. But the Creator of the world, that formed the nativity of man, and that found out the origin of all, he will restore to you again, in his mercy, both breath and life, as now you despise yourselves for the sake of his laws. |
| 24 Antiochus autem contemni se arbitratus, simul et exprobrantem dedignans vocem, cum adhuc adulescentior superesset, non solum verbis hortabatur, sed et cum iuramento affirmabat se divitem simul et beatum facturum, translatum a patriis legibus, et amicum habiturum et officia ei crediturum. | 7:24. Now Antiochus, thinking himself despised, and withal despising the voice of the upbraider, when the youngest was yet alive, did not only exhort him by words, but also assured him with an oath, that he would make him a rich and a happy man, and, if he would turn from the laws of his fathers, would take him for a friend, and furnish him with things necessary. |
| 25 Sed ad haec cum adulescens nequaquam intenderet, vocavit rex matrem et suadebat ei, ut adulescenti fieret suasor in salutem. | 7:25. But when the young man was not moved with these things, the king called the mother, and counselled her to deal with the young man to save his life. |
| 26 Cum autem multis eam verbis esset hortatus, promisit suasuram se filio. | 7:26. And when he had exhorted her with many words she promised that she would counsel her son. |
| 27 Itaque inclinata ad illum, irridens crudelem tyrannum sic ait patria voce: " Fili, miserere mei, quae te in utero novem mensibus portavi et lac triennio dedi et alui et in aetatem istam perduxi et nutricem me tibi exhibui. | 7:27. So bending herself towards him, mocking the cruel tyrant, she said in her own language: My son have pity upon me, that bore thee nine months in my womb, and gave thee suck three years, and nourished thee, and brought thee up unto this age. |
| 28 Peto, nate, ut aspicias ad caelum et terram et quae in ipsis sunt, universa videns intellegas quia non ex his, quae erant, fecit illa Deus; et hominum genus ita fit. | 7:28. I beseech thee, my son, look upon heaven and earth, and all that is in them, and consider that God made them out of nothing, and mankind also: |
| 29 Ne timeas carnificem istum, sed dignus fratribus tuis effectus suscipe mortem, ut in illa miseratione cum fratribus tuis te recipiam ". | 7:29. So thou shalt not fear this tormentor, but being made a worthy partner with thy brethren, receive death, that in that mercy I may receive thee again with thy brethren. |
| 30 Cum haec illa adhuc diceret, ait adulescens: " Quem sustinetis? Non oboedio praecepto regis, sed obtempero praecepto legis, quae data est patribus nostris per Moysen. | 7:30. While she was yet speaking these words, the young man said: For whom do you stay? I will not obey the commandment of the king, but the commandment of the law which was given us by Moses. |
| 31 Tu vero, qui inventor omnis malitiae factus es in Hebraeos, non effugies manus Dei. | 7:31. But thou that hast been the author of all mischief against the Hebrews, shalt not escape the hand of God. |
| 32 Nos enim pro peccatis nostris haec patimur; | 7:32. For we suffer thus for our sins. |
| 33 et si nobis propter increpationem et correptionem ille vivens Dominus noster modicum iratus est, sed iterum reconciliabitur servis suis. | 7:33. And though the Lord, our God, is angry with us a little while, for our chastisement and correction, yet he will be reconciled again to his servants. |
| 34 Tu autem, o sceleste et omnium hominum flagitiosissime, noli frustra extolli elatus vanis spebus, in filios caeli levata manu; | 7:34. But thou, O wicked, and of all men most flagitious, be not lifted up without cause with vain hopes, whilst thou art raging against his servants. |
| 35 nondum enim omnipotentis atque intuitoris Dei iudicium effugisti. | 7:35. For thou hast not yet escaped the judgment of the Almighty God, who beholdeth all things. |
| 36 Nam fratres nostri, modico nunc dolore sustentato, sub Dei testamentum aeternae vitae reciderunt; tu vero iudicio Dei iustas superbiae tuae poenas exsolves. | 7:36. For my brethren having now undergone a short pain, are under the covenant of eternal life: but thou, by the judgment of God, shalt receive just punishment for thy pride. |
| 37 Ego autem, sicut et fratres mei, et corpus et animam trado pro patriis legibus, invocans Deum maturius genti nostrae propitium fieri, teque cum tormentis et verberibus confiteri quod ipse est Deus solus; | 7:37. But I, like my brethren, offer up my life and my body for the laws of our fathers: calling upon God to be speedily merciful to our nation, and that thou by torments and stripes mayst confess that he alone is God. |
| 38 in me vero et in fratribus meis restitit Omnipotentis ira, quae super omne genus nostrum iuste superducta est ". | 7:38. But in me, and in my brethren, the wrath of the Almighty, which hath justly been brought upon all our nation, shall cease. |
| 39 Tunc rex accensus ira in hunc super omnes crudelius desaevit, indigne ferens se derisum. | 7:39. Then the king being incensed with anger, raged against him more cruelly than all the rest, taking it grievously that he was mocked. |
| 40 Et hic itaque mundus obiit per omnia in Domino confidens. | 7:40. So this man also died undefiled, wholly trusting in the Lord. |
| 41 Novissima autem post filios et mater consumpta est. | 7:41. And last of all, after the sons, the mother also was consumed. |
| 42 Igitur de sacrificiis et de nimiis crudelitatibus satis sit dictum. | 7:42. But now there is enough said of the sacrifices and of the excessive cruelties. |
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Chapter 8 1 Iudas vero Maccabaeus et, qui cum illo erant, introeuntes latenter in castella convocabant cognatos; et eos, qui permanserunt in Iudaismo, assumentes, collegerunt circiter sex milia virorum. |
Return to Top of Book 8:1. But Judas Machabeus, and they that were with him, went privately into the towns: and calling together their kinsmen and friends, and taking unto them such as continued in the Jews' religion, they assembled six thousand men. |
| 2 Et invocabant Dominum, ut respiceret in populum, qui ab omnibus calcabatur; et misereretur templo, quod contaminabatur ab impiis; | 8:2. And they called upon the Lord, that he would look upon his people that was trodden down by all and would have pity on the temple, that was defiled by the wicked: |
| 3 et misereretur etiam pereunti civitati et incipienti solo complanari et vocem sanguinis ad se clamantis exaudiret; | 8:3. That he would have pity also upon the city that was destroyed, that was ready to be made even with the ground, and would hear the voice of the blood that cried to him: |
| 4 memoraretur quoque iniquas mortes parvulorum innocentum et blasphemias nomini suo illatas et indignaretur super his. | 8:4. That he would remember also the most unjust deaths of innocent children, and the blasphemies offered to his name, and would shew his indignation on this occasion. |
| 5 At Maccabaeus, congregata multitudine, intolerabilis iam gentibus efficiebatur, ira Domini in misericordiam conversa. | 8:5. Now when Machabeus had gathered a multitude, he could not be withstood by the heathens: for the wrath of the Lord was turned into mercy. |
| 6 Et civitates et castella superveniens improvisus succendebat et opportuna loca occupans non paucos hostium in fugam convertens, | 8:6. So coming unawares upon the towns and cities, he set them on fire, and taking possession of the most commodious places, he made no small slaughter of the enemies: |
| 7 maxime noctes in huiusmodi excursus cooperantes captabat. Et fama virtutis eius ubique diffundebatur. | 8:7. And especially in the nights he went upon these expeditions, and the fame of his valour was spread abroad every where. |
| 8 Videns autem Philippus paulatim virum ad profectum venire ac frequentius in prosperitatibus procedere, ad Ptolemaeum ducem Coelesyriae et Phoenicis scripsit, ut auxilium ferret regis negotiis. | 8:8. Then Philip seeing that the man gained ground by little and little, and that things for the most part succeeded prosperously with him, wrote to Ptolemee, the governor of Celesyria and Phenicia, to send aid to the king's affairs. Philip seeing, etc... The governor of Jerusalem found himself unable to contend with Judas, especially after the victories he had obtained over Apollonius and Seron. 1 Mac. 3. |
| 9 At ille velociter sumpsit Nicanorem Patrocli de primoribus amicis et misit, datis ei de permixtis gentibus armatis non minus viginti milibus, ut universum Iudaeorum genus deleret; adiunxit autem ei et Gorgiam virum militarem et in bellicis rebus expertum. | 8:9. And he with all speed sent Nicanor, the son of Patroclus, one of his special friends, giving him no fewer than twenty thousand armed men of different nations, to root out the whole race of the Jews, joining also with him Gorgias, a good soldier, and of great experience in matters of war. |
| 10 Constituit autem Nicanor, ut regi tributum, quod Romanis erat dandum, duo milia talentorum de captivitate Iudaeorum suppleret; | 8:10. And Nicanor purposed to raise for the king the tribute of two thousand talents, that was to be given to the Romans, by making so much money of the captive Jews: |
| 11 statimque ad maritimas civitates misit convocans ad coemptionem Iudaicorum mancipiorum, promittens se nonaginta mancipia talento distracturum, non exspectans vindictam, quae eum ab Omnipotente esset consecutura. | 8:11. Wherefore he sent immediately to the cities upon the sea coast, to invite men together to buy up the Jewish slaves, promising that they should have ninety slaves for one talent, not reflecting on the vengeance which was to follow him from the Almighty. |
| 12 Iudas autem, ubi comperit de Nicanoris adventu, indicavit his, qui secum erant, exercitus praesentiam. | 8:12. Now when Judas found that Nicanor was coming, he imparted to the Jews that were with him, that the enemy was at hand. |
| 13 Ex quibus quidam formidantes et non credentes Dei iustitiae in fugam vertebantur et in alios locos seipsos transferebant; | 8:13. And some of them being afraid, and distrusting the justice of God, fled away. |
| 14 alii vero omnia, quae eis supererant, vendebant simulque Dominum deprecabantur, ut eriperet eos, qui ab impio Nicanore, prius quam comminus venirent, venumdati essent: | 8:14. Others sold all that they had left, and withal besought the Lord, that he would deliver them from the wicked Nicanor, who had sold them before he came near them: |
| 15 et si non propter eos, sed tamen propter testamenta ad patres eorum et propter invocationem sancti et magnifici nominis eius super ipsos. | 8:15. And if not for their sakes, yet for the covenant that he had made with their fathers, and for the sake of his holy and glorious name that was invoked upon them. |
| 16 Convocatis autem Maccabaeus sex milibus, qui cum ipso erant, rogabat ne ab hostibus perterrerentur neque metuerent inique venientium adversum se gentium multitudinem, sed fortiter contenderent, | 8:16. But Machabeus calling together seven thousand that were with him, exhorted them not to be reconciled to the enemies, nor to fear the multitude of the enemies who came wrongfully against them, but to fight manfully: Seven thousand... In the Greek it is six thousand. But then three thousand of them had no arms. 1 Mac. 4.6. |
| 17 ante oculos habentes contumeliam, quae in locum sanctum ab his iniuste esset consummata, itemque et ludibrio habitae civitatis iniuriam, adhuc etiam veterum instituta convulsa. | 8:17. Setting before their eyes the injury they had unjustly done the holy place, and also the injury they had done to the city, which had been shamefully abused, besides their destroying the ordinances of the fathers. |
| 18 " Nam illi quidem armis confidunt, ait, simul et audacia; nos autem in omnipotente Deo, qui potest et venientes adversum nos et universum mundum uno nutu delere, confidimus ". | 8:18. For, said he, they trust in their weapons, and in their boldness: but we trust in the Almighty Lord, who at a beck can utterly destroy both them that come against us, and the whole world. |
| 19 Cum autem admonuisset eos et de auxiliis, quae facta sunt erga parentes, et de illo sub Sennacherib, ut centum octoginta quinque milia perierunt, | 8:19. Moreover, he put them in mind also of the helps their fathers had received from God: and how, under Sennacherib, a hundred and eighty-five thousand had been destroyed. |
| 20 et de illo in Babilonia, in proelio quod eis adversus Galatas fuit, ut omnes ad rem venerunt, octo milia cum quattuor milibus Macedonum Macedonibus haesitantibus, ipsi octo milia peremerunt centum viginti milia propter auxilium illis datum de caelo et beneficia plurima consecuti sunt C; | 8:20. And of the battle that they had fought against the Galatians, in Babylonia; how they, being in all but six thousand, when it came to the point, and the Macedonians, their companions, were at a stand, slew a hundred and twenty thousand, because of the help they had from heaven, and for this they received many favours. Galatians... That is, the Gauls, who having ravaged Italy and Greece, poured themselves in upon Asia, in immense multitudes, where also they founded the kingdom of Galatia or Gallo Graecia. |
| 21 quibus verbis cum eos constantes effecisset et paratos pro legibus et patria mori, in quattuor quasdam partes exercitum divisit. | 8:21. With these words they were greatly encouraged and disposed even to die for the laws and their country. |
| 22 Constitutis itaque fratribus suis ducibus uniuscuiusque ordinis, Simone et Iosepho et Ionatha, subiectis unicuique millenis et quingentenis, | 8:22. So he appointed his brethren captains over each division of his army; Simon, and Joseph, and Jonathan, giving to each one fifteen hundred men. |
| 23 insuper et Eleazaro, lecto sancto libro et dato signo adiutorii Dei, primae cohortis ipse ductor commisit cum Nicanore. | 8:23. And after the holy book had been read to them by Esdras, and he had given them for a watchword, The help of God: himself leading the first band, he joined battle with Nicanor: |
| 24 Et facto sibi adiutore Omnipotente, interfecerunt super novem milia hostium, saucios autem et membris debilitatos maiorem partem exercitus Nicanoris reddiderunt, omnes vero fugere compulerunt. | 8:24. And the Almighty being their helper, they slew above nine thousand men: and having wounded and disabled the greater part of Nicanor's army, they obliged them to fly. Above nine thousand... Viz., including the three thousand slain in the pursuit. |
| 25 Pecunias autem eorum, qui ad emptionem illorum advenerant, abstulerunt et, cum persecuti eos fuissent satis longe, reversi sunt hora conclusi; | 8:25. And they took the money of them that came to buy them, and they pursued them on every side. |
| 26 nam erat ante sabbatum, quam ob causam non perseveraverunt insequentes eos. | 8:26. But they came back for want of time: for it was the day before the sabbath: and therefore they did not continue the pursuit. |
| 27 Cum autem ipsorum arma collegissent spoliisque hostes exuissent, circa sabbatum versabantur impensius benedicentes et confitentes Domino, qui liberavit eos in isto die misericordiae initium constituens in eos. | 8:27. But when they had gathered together their arms and their spoils, they kept the sabbath: blessing the Lord who had delivered them that day, distilling the beginning of mercy upon them. |
| 28 Post sabbatum vero debilitatis et viduis et orphanis portione de spoliis data, residua ipsi cum pueris partiti sunt. | 8:28. Then after the sabbath they divided the spoils to the feeble and the orphans, and the widows, and the rest they took for themselves and their servants. |
| 29 His itaque gestis et communi facta obsecratione, misericordem Dominum postulabant, ut in finem servis suis reconciliaretur. | 8:29. When this was done, and they had all made a common supplication, they besought the merciful Lord, to be reconciled to his servants unto the end. |
| 30 Et contendentes cum his, qui cum Timotheo et Bacchide erant, super viginti milia eorum interfecerunt et munitiones excelsas facile obtinuerunt; et plures praedas diviserunt, aequaliter seipsos participes cum debilitatis et orphanis et viduis, sed et senioribus facientes. | 8:30. Moreover, they slew above twenty thousand of them that were with Timotheus and Bacchides, who fought against them, and they made themselves masters of the high strong holds: and they divided amongst them many spoils, giving equal portions to the feeble, the fatherless, and the widows; yea, and the aged also |
| 31 Et cum arma eorum diligenter collegissent, omnia composuerunt in locis opportunis; residua vero spolia Hierosolymam detulerunt. | 8:31. And when they had carefully gathered together their arms, they laid them all up in convenient places, and the residue of their spoils they carried to Jerusalem: |
| 32 Et phylarchen eorum, qui cum Timotheo erant, interfecerunt, virum scelestissimum, qui in multis Iudaeos afflixerat; | 8:32. They slew also Philarches, who was with Timotheus, a wicked man, who had many ways afflicted the Jews. |
| 33 et cum epinicia agerent in patria, eos, qui sacras ianuas incenderant, et Callisthenem succenderunt, qui in quoddam domicilium fugerat; et dignam pro impietate mercedem tulit. | 8:33. And when they kept the feast of the victory at Jerusalem, they burnt Callisthenes, that had set fire to the holy gates, who had taken refuge in a certain house, rendering to him a worthy reward for his impieties: |
| 34 Facinorosissimus autem Nicanor, qui mille negotiantes ad Iudaeorum venditionem adduxerat, | 8:34. But as for that most wicked man, Nicanor, who had brought a thousand merchants to the sale of the Jews, |
| 35 humiliatus ab his, qui secundum ipsum exsistimabantur exigui esse, auxilio Domini, deposita veste gloriae, per mediterranea fugitivi more solitarius effectus venit Antiochiam, super omnia prosperatus in interitu exercitus. | 8:35. Being, through the help of the Lord, brought down by them, of whom he had made no account, laying aside his garment of glory, fleeing through the midland country, he came alone to Antioch, being rendered very unhappy by the destruction of his army. Laying aside his garment of glory... That is, his splendid apparel, which he wore through ostentation; he now throws it off, lest he should be known on his flight. |
| 36 Et, qui Romanis promiserat se tributum de captivitate Hierosolymorum redigere, praedicabat propugnatorem habere Iudaeos, et hoc modo invulnerabiles esse, eo quod sequerentur leges ab ipso constitutas. | 8:36. And he that had promised to levy the tribute for the Romans, by the means of the captives of Jerusalem, now professed that the Jews had God for their protector, and therefore they could not be hurt, because they followed the laws appointed by him. |
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Chapter 9 1 Eodem autem tempore Antiochus inhoneste revertebatur de regionibus circa Persidem. |
Return to Top of Book 9:1. At that time Antiochus returned with dishonour out of Persia. |
| 2 Intraverat enim in eam, quae dicitur Persepolis, et tentavit exspoliare templum et civitatem opprimere; quapropter, multitudine ad armorum auxilium concurrente, in fugam versi sunt; et contigit ut Antiochus in fugam versus ab indigenis turpiter rediret. | 9:2. For he had entered into the city called Persepolis, and attempted to rob the temple, and to oppress the city, but the multitude running together to arms, put them to flight: and so it fell out that Antiochus being put to flight, returned with disgrace. Persepolis... Otherwise called Elymais. |
| 3 Et cum esset circa Ecbatana, nuntiata sunt ea, quae erga Nicanorem et Timotheum gesta sunt. | 9:3. Now when he was come about Ecbatana, he received the news of what had happened to Nicanor and Timotheus. |
| 4 Elatus autem ira arbitrabatur se etiam iniuriam illorum, qui se fugaverant, in Iudaeos retorquere; ideoque iussit, ut auriga sine intermissione iter perficeret, caelesti iam eum comitante iudicio. Ita enim superbe locutus erat: " Congeriem sepulcri Iudaeorum Hierosolymam faciam, cum venero illo ". | 9:4. And swelling with anger, he thought to revenge upon the Jews the injury done by them that had put him to flight. And therefore he commanded his chariot to be driven, without stopping in his journey, the judgment of heaven urging him forward, because he had spoken so proudly, that he would come to Jerusalem, and make it a common burying place of the Jews. |
| 5 Sed qui universa conspicit, Dominus, Deus Israel, percussit eum insanabili et invisibili plaga; et continuo ut is finivit sermonem, apprehendit eum dolor dirus viscerum et amara internorum tormenta, | 9:5. But the Lord, the God of Israel, that seeth all things, struck him with an incurable and an invisible plague. For as soon as he had ended these words, a dreadful pain in his bowels came upon him, and bitter torments of the inner parts. |
| 6 perquam iuste, quippe qui multis et novis cruciatibus aliorum torserat viscera. | 9:6. And indeed very justly, seeing he had tormented the bowels of others with many and new torments, albeit he by no means ceased from his malice. |
| 7 Ille vero nullo modo ab arrogantia cessabat; super hoc autem superbia repletus erat, ignem spirans animo in Iudaeos et praecipiens iter accelerari. Contigit autem, ut et ille caderet de curru, qui ferebatur impetu, et gravi lapsu corruens in omnibus corporis membris vexaretur. | 9:7. Moreover, being filled with pride, breathing out fire in his rage against the Jews, and commanding the matter to be hastened, it happened as he was going with violence, that he fell from the chariot, so that his limbs were much pained by a grievous bruising of the body. |
| 8 Isque, qui nuper videbatur fluctibus maris imperare propter super hominem iactantiam et in statera montium altitudines appendere, humiliatus ad terram in gestatorio portabatur manifestam Dei virtutem omnibus ostendens, | 9:8. Thus he that seemed to himself to command even the waves of the sea, being proud above the condition of man, and to weigh the heights of the mountains in a balance, now being cast down to the ground, was carried in a litter, bearing witness to the manifest power of God in himself: |
| 9 ita ut de oculis impii vermes scaturirent, ac viventis in doloribus et maeroribus carnes eius diffluerent, illiusque odore totus exercitus gravaretur propter putredinem. | 9:9. So that worms swarmed out of the body of this man, and whilst he lived in sorrow and pain, his flesh fell off, and the filthiness of his smell was noisome to the army. |
| 10 Et qui paulo ante sidera caeli contingere se arbitrabatur, eum nemo poterat propter intolerabilem foetoris gravitatem portare. | 9:10. And the man that thought a little before he could reach to the stars of heaven, no man could endure to carry, for the intolerable stench. |
| 11 Hinc igitur coepit multum superbiae deponere confractus et ad agnitionem venire divina plaga, per momenta doloribus extensus. | 9:11. And by this means, being brought from his great pride, he began to come to the knowledge of himself, being admonished by the scourge of God, his pains increasing every moment. |
| 12 Et, cum nec ipse foetorem suum ferre posset, ita ait: " Iustum est subditum esse Deo et mortalem non superbe sentire ". | 9:12. And when he himself could not now abide his own stench, he spoke thus: It is just to be subject to God, and that a mortal man should not equal himself to God. |
| 13 Orabat autem hic scelestus Dominum, ei non amplius miserturum, ita dicens: | 9:13. Then this wicked man prayed to the Lord, of whom he was not like to obtain mercy. Of whom he was not like to obtain mercy... Because his repentance was not for the offence committed against God: but barely on account of his present sufferings. |
| 14 sanctam quidem civitatem, ad quam festinans veniebat, ut eam solo aequalem faceret ac sepulcrum congestorum strueret, liberam ostendere; | 9:14. And the city, to which he was going in haste to lay it even with the ground, and to make it a common burying place, he now desireth to make free: |
| 15 Iudaeos autem, quos decreverat nec sepultura quidem se dignos habiturum, sed avibus devorandos cum parvulis se feris proiecturum, omnes hos aequales Atheniensibus facturum; | 9:15. And the Jews, whom he said he would not account worthy to be so much as buried, but would give them up to be devoured by the birds and wild beasts, and would utterly destroy them with their children, he now promiseth to make equal with the Athenians. |
| 16 templum vero sanctum, quod prius exspoliaverat, pulcherrimis donis ornaturum et sacra vasa multiplicia cuncta se redditurum, et pertinentes ad sacrificia sumptus de redditibus suis praestaturum; | 9:16. The holy temple also, which before he had spoiled, he promised to adorn with goodly gifts, and to multiply the holy vessels, and to allow out of his revenues the charges pertaining to the sacrifices. |
| 17 super haec autem et Iudaeum se futurum et omnem locum habitabilem perambulaturum praedicantem Dei potestatem. | 9:17. Yea also, that he would become a Jew himself, and would go through every place of the earth, and declare the power of God. |
| 18 Sed omnino non cessantibus doloribus supervenerat enim in eum iustum Dei iudicium semetipsum desperans scripsit ad Iudaeos hanc infra rescriptam epistulam modum deprecationis habentem, haec continentem: | 9:18. But his pains not ceasing, (for the just judgment of God was come upon him) despairing of life, he wrote to the Jews, in the manner of a supplication, a letter in these words: |
| 19 " Optimis civibus Iudaeis plurimam salutem et bene valere et esse felices, rex et dux Antiochus. | 9:19. To his very good subjects the Jews, Antiochus, king and ruler, wisheth much health, and welfare, and happiness. |
| 20 Si bene valetis et filii vestri, et res vestrae ex sententia sunt |