{1:1} Fratribus, qui sunt per Ægyptum, Iudæis, salutem dicunt fratres, qui sunt in Ierosolymis, Iudæi, et qui in regione Iudææ, et pacem bonam.
{1:1} To the brothers, the Jews, who are throughout Egypt: the brothers, the Jews, who are in Jerusalem and in the region of Judea, send greetings and good peace.
{1:2} 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 may he remember his covenant, which was spoken to Abraham, and Isaac, and Jacob, his faithful servants.
{1:3} et det vobis cor omnibus ut colatis eum, et faciatis eius voluntatem corde magno, et animo volenti.
{1:3} And may he give all of you the heart to worship him, and to do his will, with a great heart and a willing soul.
{1:4} Adaperiat cor vestrum in lege sua, et in præceptis suis, et faciat pacem.
{1:4} May he throw open your heart with his law and with his precepts, and may he create peace.
{1:5} Exaudiat orationes vestras, et reconcilietur vobis, nec vos deserat in tempore malo.
{1:5} May he heed your prayers and be reconciled to you, and may he not forsake you in the evil time.
~ Or, more loosely, ‘in the time of disaster.’
{1:6} Et nunc hic sumus orantes pro vobis.
{1:6} And now, in this place, we are praying for you.
{1:7} Regnante Demetrio, anno centesimo sexagesimo nono, nos Iudæi scripsimus vobis in tribulatione, et impetu, qui supervenit nobis in istis annis, ex quo recessit Iason a sancta terra, et a regno.
{1:7} When Demetrius reigned, in the one hundred and sixty-ninth year, we Jews wrote to you during the tribulation and assaults which overcame us in those years, from the time that Jason withdrew from the holy land and from the kingdom.
{1:8} Portam succenderunt, et effuderunt sanguinem innocentem: et oravimus ad Dominum, et exauditi sumus, et obtulimus sacrificium, et similaginem, et accendimus lucernas, et proposuimus panes.
{1:8} They burnt the gate, and they shed innocent blood. And we prayed to the Lord and were heard, and we brought forth sacrifices and fine wheat flour, and we kindled the lamps and set forth the loaves.
{1:9} Et nunc frequentate dies scenopegiæ mensis Casleu.
{1:9} And now, celebrate the days of shelters in the month of Kislev.
~ The word ‘scenopegiæ’ means ‘tents,’ or ‘booths,’ or ‘shelters.’ The Days of Tents cannot refer directly to the Feast of Tabernacles, since that feast is celebrated in the month of Tishri, a few days after Yom Kippur. It must refer to later celebration which involved a similar practice of persons staying in small shelters, rather than in their homes, in order to recall those past times when the Israelites experience difficulties.
{1:10} Anno centesimo octogesimo octavo, populus qui est Ierosolymis, et in Iudæa, Senatusque et Iudas, Aristobolo magistro Ptolemæi regis, qui est de genere christorum sacerdotum, et his, qui in Ægypto sunt, Iudæis salutem, et sanitatem.
{1:10} In the one hundred and eighty-eighth year, from the people who are at Jerusalem and in Judea, and from the Senate and Judas: to Aristobulus, the magistrate of king Ptolemy, who is of the ancestry of anointed priests, and to those Jews who are in Egypt: greetings and good health.
~ The word ‘christorum’ means ‘anointed.’ In some Old Testament passages, this word also has a meaning that refers to Jesus the Christ.
{1:11} De magnis periculis a Deo liberati, magnifice gratias agimus ipsi, utpote qui adversus talem regem dimicavimus.
{1:11} Having been freed by God from great peril, we give thanks to him greatly, in as much as we have been struggling against so great a king.
{1:12} Ipse enim ebullire fecit de Perside eos, qui pugnaverunt contra nos, et sanctam civitatem.
{1:12} For he caused those who fought against us and against the holy city to burst forth from Persia.
{1:13} Nam cum in Perside esset dux ipse, et cum ipso immensus exercitus, cecidit in templo Naneæ, consilio deceptus sacerdotum Naneæ.
{1:13} For when the commander himself was in Persia, and with him an immense army, he fell in the temple of Nanea, having been deceived by the counsel of the priests of Nanea.
{1:14} Etenim cum ea habitaturus venit ad locum Antiochus, et amici eius, et ut acciperet pecunias multas dotis nomine.
{1:14} For Antiochus also came to the place with his friends, as if to live with her, and so that he would receive much money in the name of a dowry.
{1:15} Cumque proposuissent eas sacerdotes Naneæ, et ipse cum paucis ingressus esset intra ambitum fani, clauserunt templum,
{1:15} And when the priests of Nanea had made the proposal, and he had entered with a few men into the vestibule of the shrine, they closed the temple,
{1:16} cum intrasset Antiochus: apertoque occulto aditu templi, mittentes lapides percusserunt ducem, et eos qui cum eo erant, et diviserunt membratim, et capitibus amputatis foras proiecerunt.
{1:16} after Antiochus had entered. And throwing open a hidden entrance to the temple, they cast stones, and they struck the leader and those who were with him. And, having severed their limbs and cut off their heads, they threw them outside.
{1:17} Per omnia benedictus Deus, qui tradidit impios.
{1:17} Blessed be God through all things, who has delivered up the impious.
{1:18} Facturi igitur quinta et vigesima die mensis Casleu purificationem templi, necessarium duximus significare vobis: ut et vos quoque agatis diem scenopegiæ, et diem ignis, qui datus est quando Nehemias ædificato templo et altari obtulit sacrificia.
{1:18} Therefore, establishing the purification of the temple on the twenty-fifth day of the month of Kislev, we considered it necessary to signify this to you, so that you, likewise, may keep the day of shelters, and the day of the fire that was given when Nehemiah offered sacrifice, after the temple and the altar had been built.
{1:19} Nam cum in Persidem ducerentur patres nostri, sacerdotes, qui tunc cultores Dei erant, acceptum ignem de altari occulte absconderunt in valle, ubi erat puteus altus, et siccus, et in eo contutati sunt eum, ita ut omnibus ignotus esset locus.
{1:19} For when our fathers were led into Persia, the priests, who at that time were worshippers of God, secretly took the fire from the altar, and they kept it hidden in a valley, where there was a deep and dry pit, and they kept it safe in that place, in such a way that the place would be unknown to all.
{1:20} Cum autem præterissent anni multi, et placuit Deo ut mitteretur Nehemias a rege Persidis: nepotes sacerdotum illorum, qui absconderant, misit ad requirendum ignem: et sicut narraverunt nobis, non invenerunt ignem, sed aquam crassam.
{1:20} But when many years had passed, and it pleased God that Nehemiah should be sent by the king of Persia, he sent some of the posterity of those priests who had hidden it to seek the fire. And, just as they told us, they did not find fire, but only deep water.
~ The word ‘nepotes’ could also be translated as ‘grandchildren’ or ‘grandsons.’
{1:21} Et iussit eos haurire, et afferre sibi: et sacrificia, quæ imposita erant, iussit sacerdos Nehemias aspergi ipsa aqua, et ligna, et quæ erant superposita.
{1:21} Then he ordered them to draw it up and to carry it to him. And the priest, Nehemiah, ordered the sacrifices, which had been set out, to be sprinkled with the same water, both the wood and those things that were placed on it.
{1:22} Utque hoc factum est, et tempus affuit quo 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 when the sun shined brightly, which before was in a cloud, there was kindled a great fire, so much so that all were filled with wonder.
{1:23} Orationem autem faciebant omnes sacerdotes, dum consummaretur sacrificium, Ionatha inchoante, ceteris autem respondentibus.
{1:23} But all the priests were reciting prayer, while the sacrifice was being consumed, with Jonathan beginning and the rest answering.
{1:24} Et Nehemiæ erat oratio hunc habens modum: DOMINE Deus omnium creator, terribilis, et fortis, iustus, et misericors, qui solus est bonus Rex,
{1:24} And the prayer of Nehemiah was held in this way: “O Lord God, Creator of all, terrible and strong, just and merciful, you alone are the good King.
{1:25} solus præstans, solus iustus, et omnipotens, et æternus, qui liberas Israel de omni malo, qui fecisti patres electos, et sanctificasti eos:
{1:25} You alone are excellent, you alone are just, and all-powerful, and eternal, who frees Israel from all evil, who created the chosen fathers and sanctified them.
{1:26} accipe sacrificium pro universo populo tuo Israel, et custodi partem tuam, et sanctifica.
{1:26} Receive the sacrifice on behalf of all of your people Israel, and preserve and sanctify your portion.
{1:27} 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 dispersion, free those who are in servitude to the Gentiles, and respect those who are despised and abhorred, so that the Gentiles may know that you are our God.
{1:28} Afflige opprimentes nos, et contumeliam facientes in superbia.
{1:28} Afflict those who, in their arrogance, are oppressing us and treating us abusively.
{1:29} Constitue populum tuum in loco sancto tuo, sicut dixit Moyses.
{1:29} Establish your people in your holy place, just as Moses said.”
{1:30} Sacerdotes autem psallebant hymnos, usquequo consumptum esset sacrificium.
{1:30} And so the priests sang hymns until the sacrifice had been consumed.
{1:31} Cum autem consumptum esset sacrificium, ex residua aqua Nehemias iussit lapides maiores perfundi.
{1:31} But when the sacrifice had been consumed, Nehemiah ordered the remainder of the water to be poured upon the great stones.
{1:32} Quod ut factum est, ex eis flamma accensa est: sed ex lumine, quod refulsit ab altari, consumpta est.
{1:32} When this had been done, a flame was kindled from them, but it was consumed by the light that shined brightly from the altar.
{1:33} Ut vero manifestata est res, renunciatum est regi Persarum quod in loco, in quo ignem absconderent hi, qui translati fuerant, sacerdotes, aqua apparuit, de qua Nehemias, et qui cum eo erant, purificaverunt sacrificia.
{1:33} In truth, when this thing became known, it was reported to the king of Persia that in the place where the fire had been hidden by those priests who had been led away, water appeared, by which Nehemiah, and those who were with him, purified the sacrifices.
{1:34} Considerans autem rex, et rem diligenter examinans, fecit ei templum, ut probaret quod factum erat.
{1:34} But the king, considering and examining the matter diligently, made a temple for it, so that he might study what had happened.
{1:35} Et cum probasset, sacerdotibus donavit multa bona, et alia atque alia munera, et accipiens manu sua, tribuebat eis.
{1:35} And when he had studied it, he gave the priests many goods and presents, of one kind or another, and using his own hands, he distributed these.
{1:36} Appellavit autem Nehemias hunc locum Nephthar, quod interpretatur Purificatio. Vocatur autem apud plures Nephi.
{1:36} And Nehemiah called this place Nephthar, which is interpreted as Purification. But with many it is called Nephi.
{2:1} Invenitur autem in descriptionibus Ieremiæ prophetæ, quod iussit eos ignem accipere qui transmigrabant: ut significatum est, et ut mandavit transmigratis.
{2:1} Now it is found in the descriptions of the prophet Jeremiah that he ordered those who transmigrated to take the fire, just as it was signified and as he ordered, into the transmigration.
{2:2} Et dedit illis legem ne obliviscerentur præcepta Domini, et non exerrarent mentibus videntes simulacra aurea, et argentea, et ornamenta eorum.
{2:2} And he gave them the law, so that they would never forget the commandments of the Lord, and so that they would not go astray in their minds, seeing the idols of gold and silver, and their ornaments.
~ The word ‘obliviscerentur’ is somewhat stronger than the English word ‘forget,’ and so the word ‘never’ is used instead of ‘not.’
{2:3} Et alia huius modi dicens, hortabatur ne legem amoverent a corde suo.
{2:3} And in this manner, with other sayings, he exhorted them, lest they remove the law from their heart.
{2:4} 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} Furthermore, it was in the same writing, how the prophet, by divine response, ordered that the tabernacle and the ark be made to accompany him, until he exited from the mountain, where Moses ascended and saw the inheritance of God.
~ According to infallible Sacred Scripture, the tabernacle and the ark and the altar of incense were hidden in a cave on the same mountain where Moses received the Ten Commandments. These three things are still in that place, and they will not be found, according to some, until the two prophets of the Book of Revelation bring them forth during the last half of the Antichrist’s reign (early 25th century).
{2:5} Et veniens ibi Ieremias invenit locum speluncæ: et tabernaculum, et arcam, et altare incensi intulit illuc, et ostium obstruxit.
{2:5} And arriving there, Jeremiah found a place in a cave. And he brought both the tabernacle, and the ark, and the altar of incense into that place, and he obstructed the opening.
{2:6} Et accesserunt quidam simul, qui sequebantur, ut notarent sibi locum: et non potuerunt invenire.
{2:6} And certain ones of those who followed him, approached to make note of the location, but they were not able to find it.
{2:7} Ut autem cognovit Ieremias, culpans illos, dixit: Quod ignotus erit locus, donec congreget Deus congregationem populi, et propitius fiat:
{2:7} But when Jeremiah knew of it, he blamed them, saying: “The place shall be unknown, until God shall gather together the congregation of the people, and until he may be favorably inclined.
{2:8} et tunc Dominus ostendet hæc, et apparebit maiestas Domini, et nubes erit, sicut et Moysi manifestabatur, et sicut cum Salomon petiit ut locus sanctificaretur magno Deo, manifestabat hæc.
{2:8} And then the Lord will reveal these things, and the majesty of the Lord shall appear, and there will be a cloud, just as it was also manifested to Moses, and just as he manifested these when Solomon petitioned that the place should be sanctified to the great God.
{2:9} Magnifice etenim sapientiam tractabat: et ut sapientiam habens, obtulit sacrificium dedicationis, et consummationis templi.
{2:9} For he also drew upon wisdom magnificently, and so, having wisdom, he offered the sacrifice of the dedication and the consummation of the temple.
{2:10} Sicut et Moyses orabat ad Dominum, et descendit ignis de cælo, et consumpsit holocaustum, sic et Salomon oravit, et descendit ignis de cælo, et consumpsit holocaustum.
{2:10} And, just as Moses prayed to the Lord, and fire descended from heaven and consumed the holocaust, so also Solomon prayed and fire descended from heaven and consumed the holocaust.
{2:11} Et dixit Moyses: Eo quod non sit comestum quod erat pro peccato, consumptum est.
{2:11} And Moses said that it was consumed because the sin offering was not eaten.
{2:12} Similiter et Salomon octo diebus celebravit dedicationem.
{2:12} And similarly, Solomon also celebrated the eight days of the dedication.
{2:13} Inferebantur autem in descriptionibus, et commentariis Nehemiæ hæc eadem: et ut construens bibliothecam congregavit de regionibus libros, et Prophetarum, et David, et epistolas Regum, et de donariis.
{2:13} Moreover, these same things were put into the descriptions and commentaries of Nehemiah, including how, when constructing a library, he gathered together from the regions the books of the Prophets, and of David, and the epistles of the kings, and from the holy gifts.
{2:14} Similiter autem et Iudas ea, quæ deciderant per bellum, quod nobis acciderat, congregavit omnia, et sunt apud nos.
{2:14} And, similarly, Judas also gathered together all the things that were destroyed by the war that befell us, and these are with us.
{2:15} Si ergo desideratis hæc, mittite qui perferant vobis.
{2:15} Therefore, if you desire these things, send those who may carry them to you.
{2:16} Acturi itaque purificationem scripsimus vobis: bene ergo facietis, si egeritis hos dies.
{2:16} And so, since we will be celebrating the purification, we wrote to you. Therefore, you will do well, if you keep these days.
{2:17} Deus autem, qui liberavit populum suum, et reddidit hereditatem omnibus, et regnum, et sacerdotium, et sanctificationem,
{2:17} But we hope that God, who has freed his people and has rendered to all the inheritance, and the kingdom, and the priesthood, and sanctification,
{2:18} sicut promisit in lege, speramus quod cito nostri miserebitur, et congregavit de sub cælo in locum sanctum.
{2:18} just as he promised in the law, will quickly have mercy on us and will gather us together from under heaven into the holy place.
{2:19} Eripuit enim nos de magnis periculis, et locum purgavit.
{2:19} For he has rescued us from great perils, and he has purged the place.
{2:20} De Iuda vero Machabæo, et fratribus eius, et de templi magni purificatione, et de aræ dedicatione:
{2:20} The truth about Judas Maccabeus, and his brothers, and the purification of the great temple, and the dedication of the altar,
{2:21} sed et de præliis, quæ pertinent ad Antiochum Nobilem, et filium eius Eupatorem:
{2:21} and also about the battles, which pertain to Antiochus the illustrious, and his son, Eupator,
{2:22} et de illuminationibus, quæ de cælo factæ sunt ad eos, qui pro Iudæis fortiter fecerunt, ita ut universam regionem, cum pauci essent, vindicarent, et barbaram multitudinem fugarent,
{2:22} and about the illuminations, which came from heaven to those who acted on behalf of the Jews with fortitude, was such that they, though few, vindicated the entire region and put to flight a multitude of the barbarous,
{2:23} et famosissimum in toto orbe templum recuperarent, et civitatem liberarent, et leges, quæ abolitæ erant, restituerentur, Domino cum omni tranquillitate propitio facto illis.
{2:23} and recovered the most famous temple in the whole world, and freed the city, and restored the laws that were abolished. For the Lord, with all tranquility, was acting favorably toward them.
{2:24} Itemque ab Iasone Cyrenæo quinque libris comprehensa tentavimus nos uno volumine breviare.
{2:24} And similar things as have been comprised in five books by Jason the Cyrenean, we have attempted to abridge into one volume.
~ The word ‘item’ means ‘similarly,’ or in this context ‘similar things.’
{2:25} Considerantes enim multitudinem librorum, et difficultatem volentibus aggredi narrationes historiarum propter multitudinem rerum,
{2:25} For, considering the multitude of the books, and the difficulty that those who are willing to undertake the narrations of histories find, due to the multitude of events,
{2:26} curavimus volentibus quidem legere, ut esset animi oblectatio: studiosis vero, ut facilius possint memoriæ commendare: omnibus autem legentibus utilitas conferatur.
{2:26} we have taken care, so that, indeed, those who are willing to read may have delights of the mind, and so that, in truth, the studious may more easily be able to commit it to memory, and also so that all readers may find it useful.
{2:27} Et nobis quidem ipsis, qui hoc opus breviandi causa suscepimus, non facilem laborem, immo vero negotium plenum vigiliarum, et sudoris assumpsimus.
{2:27} And indeed, we ourselves, who have taken up the task of abridging this work, have no easy labor. For, in truth, more correctly, we have assumed an activity full of vigilance and sweat.
{2:28} Sicut hi, qui præparant convivium, et quærunt aliorum voluntati parere propter multorum gratiam, libenter laborem sustinemus.
{2:28} Just as those who prepare a feast also seek to be attentive to the will of others, for the sake of the gratitude of many, we willingly undertake the labor.
{2:29} Veritatem quidem de singulis auctoribus concedentes, ipsi autem secundum datam formam brevitati studentes.
{2:29} Indeed, leaving to the authors the truths about particular details, we instead have been devoted to this form, striving to be brief.
~ The authors of the five book mentioned previously have many more details about what happened, but the author (who seems to see himself as more of an editor or compiler) of 2 Maccabees is striving for a brief form which leaves out many particular details, in order to be better understood and more easily comprehended.
{2:30} Sicut enim novæ domus architecto de universa structura curandum est: ei vero, qui pingere curat, quæ apta sunt ad ornatum, exquirenda sunt: ita æstimandum est et in nobis.
{2:30} For, just as the architect of a new house will have concern for the entire structure, and, in truth, he who takes care to paint it will seek out what is fitting to adorn it, so also should such things be considered by us.
{2:31} Etenim intellectum colligere, et ordinare sermonem, et curiosius partes singulas quasque disquirere, historiæ congruit auctori:
{2:31} Moreover, to collect knowledge, and to order words, and to discuss every particular point attentively, is the duty of the author of a history.
{2:32} brevitatem vero dictionis sectari, et executiones rerum vitare, brevianti concedendum est.
{2:32} Yet truly, to pursue brevity of speech, and to shun the extension of matters, is conceded to an abbreviator.
~ Here an editor’s role is contrasted with an author’s role.
{2:33} Hinc ergo narrationem incipiemus: de præfatione tantum dixisse sufficiat. Stultum etenim est ante historiam effluere, in ipsa autem historia succingi.
{2:33} Therefore, here we will begin the narration. Let so much be sufficient to say in preface. For it is foolish to go on and on before the account, when the account itself is succinct.
~ Notice that the preface of the Book of Maccabees is a part of infallible Sacred Scripture, despite being only a preface. It is therefore my contention that the prefaces to Lamentations and Sirach are also part of the canon of infallible Sacred Scripture.
{3:1} Igitur cum sancta civitas habitaretur in omni pace, leges etiam adhuc optime custodirentur, propter Oniæ pontificis pietatem, et animos odio habentes mala,
{3:1} Therefore, when the holy city was inhabited with all peace, and also the laws were still being kept very well because of the piety of Onias, the high priest, and the hatred that his soul held for evil,
~ Notice that the Latin word used is ‘pontificis,’ from which is derived the word ‘Pontiff’ and ‘Pontificate.’ Onias is here a foreshadowing of the Angelic Shepherd, during the 2040’s and 2050’s.
{3:2} fiebat ut et ipsi reges, et principes locum summo honore dignum ducerent, et templum maximis muneribus illustrarent:
{3:2} it happened that even the kings and princes themselves considered the place worthy of the highest honor, and so they glorified the temple with very great gifts,
~ The superlative ‘maximus’ can mean ‘greatest,’ but it can also mean merely ‘very great.’ The superlative does not necessarily refer to one thing being above all else.
{3:3} ita ut Seleucus Asiæ rex de redditibus suis præstaret omnes sumptus ad ministerium sacrificiorum pertinentes.
{3:3} so much so that Seleucus, king of Asia, furnished from his revenues all of the expenses for the ministry pertaining to the sacrifices.
{3:4} Simon autem de tribu Beniamin præpositus templi constitutus, contendebat, obsistente sibi principe sacerdotum, iniquum aliquid in civitate moliri.
{3:4} But Simon, from the tribe of Benjamin, having been appointed as overseer of the temple, obstructed the chief priest, in order to undertake some kind of iniquity in the city.
~ A Roman Catholic Basilica will be built at Jerusalem, which will be the principle Church and Center of worship in the Church during the 2040’s and 2050’s. Whoever is appointed as the person in authority over this Church and Center of worship will obstruct or resist the will of the Pope, the Angelic Shepherd. Perhaps two different Church leaders are indicated in this passage, as two different terms are used to describe him. The ‘principe sacerdotum’ may be a delegate of the Angelic Shepherd, perhaps a Cardinal or one of those two roles that will be established in the Church, above the role of Cardinal and below the role of Pope.
{3:5} Sed cum vincere Oniam non posset, venit ad Apollonium Tharsææ filium, qui eo tempore erat dux Cœlesyriæ, et Phœnicis:
{3:5} But when he was not able to overcome Onias, he went to Apollonius, the son of Tarsus, who at that time was governor of Coelesyria and Phoenicia,
{3:6} et nunciavit ei, pecuniis innumerabilibus plenum esse ærarium Ierosolymis, et communes copias immensas esse, quæ non pertinent ad rationem sacrificiorum: esse autem possibile sub potestate regis cadere universa.
{3:6} and he announced to him that the treasury in Jerusalem was full of innumerable sums of money, and that the common storehouse, which did not pertain to the allotment for the sacrifices, was immense, and that it would be possible for all of this to fall under the power of the king.
{3:7} Cumque retulisset ad regem Apollonius de pecuniis, quæ delatæ erant, illæ accitum Heliodorum, qui erat super negotia eius, misit cum mandatis, ut prædictam pecuniam transportaret.
{3:7} And when he had presented the news that he brought back to king Apollonius about the money, he summoned Heliodorus, who was in charge of this matter, and he sent him with orders, in order to transport the aforesaid money.
{3:8} Statimque Heliodorus iter est agressus, specie quidem quasi per Cœlesyriam et Phœnicen civitates esset peragraturus, re vera autem regis propositum perfecturus.
{3:8} And immediately Heliodorus set forth on the way, indeed, appearing as if sojourning to the cities of Coelesyria and Phoenicia, but in truth the reason was to complete the proposition of the king.
{3:9} Sed, cum venisset Ierosolymam, et benigne a summo sacerdote in civitate esset exceptus, narravit de dato indicio pecuniarum: et, cuius rei gratia adesset, aperuit: interrogabat autem, si vere hæc ita essent.
{3:9} But, when he had arrived at Jerusalem and had been kindly accepted into the city by the high priest, he explained to him the information that had been provided concerning the money. And he freely disclosed the cause for which he was present. But he questioned whether these things were truly so.
{3:10} Tunc summus sacerdos ostendit deposita esse hæc, et victualia viduarum, et pupillorum:
{3:10} Then the high priest revealed to him that these things had been deposited, along with provisions for the widows and the orphans.
{3:11} quædam vero esse Hircani Tobiæ viri valde eminentis, in his, quæ detulerat impius Simon: universa autem argenti talenta esse quadringenta, et auri ducenta.
{3:11} In truth, a certain part of that which impious Simon had reported belonged to Hyrcanus, son of Tobias, a very eminent man. But the entire amount was four hundred talents of silver and two hundred of gold.
{3:12} Decipi vero eos, qui credidissent loco, et templo, quod per universum mundum honoratur, pro sui veneratione, et sanctitate omnino impossibile esse.
{3:12} For in truth, to deceive those who had trusted in the place and the temple that is honored throughout the whole world for its veneration and sanctity would be altogether impossible.
{3:13} At ille pro his, quæ habebat in mandatis a rege, dicebat omni genere regi ea esse deferenda.
{3:13} But because of those things that he held as orders from the king, he said that by all means the money must be transferred to the king.
{3:14} Constituta autem die intrabat de his Heliodorus ordinaturus. Non modica vero per universam civitatem erat trepidatio.
{3:14} And so, on the appointed day, Heliodorus entered to set these things in order. Yet truly, there was no small amount of trepidation throughout the entire city.
{3:15} Sacerdotes autem ante altare cum stolis sacerdotalibus iactaverunt se, et invocabant de cælo eum, qui de depositis legem posuit, ut his, qui deposuerant ea, salva custodiret.
{3:15} And so the priests threw themselves before the altar in their priestly vestments, and they called upon him from heaven, who had established the law about deposits, such that those with whom they had deposited it would keep it safe.
{3:16} Iam vero qui videbat summi sacerdotis vultum, mente vulnerabatur: facies enim, et color immutatus declarabat internum animi dolorem.
{3:16} Now truly, whoever saw the countenance of the high priest was wounded in mind. For his face and the changing of its color declared the inner sorrow of the soul.
{3:17} Circumfusa enim erat mœstitia quædam viro, et horror corporis, per quem manifestus aspicientibus dolor cordis eius efficiebatur.
{3:17} For this one man was so immersed in grief and in physical dread that it was clear to those who beheld him that sorrow had affected his heart.
{3:18} Alii etiam gregatim de domibus confluebant, publica supplicatione obsecrantes, pro eo quod in contemptum locus esset venturus.
{3:18} And now, others flowed together in flocks from the houses, pleading and making public supplication, on behalf of the place, which soon might be brought into contempt.
{3:19} Accinctæque mulieres ciliciis pectus, per plateas confluebant. Sed et virgines, quæ conclusæ erant, procurrebant ad Oniam, aliæ autem ad muros, quædam vero per fenestras aspiciebant:
{3:19} And the women, wrapped with haircloth around the chest, flowed together through the streets. And even the virgins, who were cloistered, rushed forth to Onias, and others rushed to the walls, and, truly, certain ones looked through the windows.
{3:20} universæ autem protendentes manus in cælum, deprecabantur.
{3:20} But every one of them, stretching forth their hands toward heaven, made supplication.
{3:21} Erat enim misera commistæ multitudinis, et magni sacerdotis in agone constituti expectatio.
{3:21} For the expectation of the mixed multitude, and of the great priest in agony, would have endowed anyone with pity.
{3:22} Et hi quidem invocabant omnipotentem Deum, ut credita sibi his, qui crediderant, cum omni integritate conservarentur.
{3:22} And indeed, these called upon almighty God, so that the trust that had been entrusted to them would be preserved with all integrity.
{3:23} Heliodorus autem, quod decreverat, perficiebat eodem loco ipse cum satellitibus circa ærarium præsens.
{3:23} But Heliodorus completed the same thing that had been decreed, being himself present in the place, with his attendants, near the treasury.
{3:24} Sed Spiritus omnipotentis Dei magnam fecit suæ ostensionis evidentiam, ita ut omnes, qui ausi fuerant parere ei, ruentes Dei virtute, in dissolutionem, et formidinem converterentur.
{3:24} Then the Spirit of Almighty God made a great manifestation of his presence, so much so that all who had presumed to yield to him were turned aside by fainting and dread, falling by the power of God.
{3:25} Apparuit enim illis quidam equus terribilem habens sessorem, optimis operimentis adornatus: isque cum impetu Heliodoro priores calces elisit. Qui autem ei sedebat, videbatur arma habere aurea.
{3:25} For there appeared to them a certain horse, having a terrible rider, adorned with the best covering, and he rushed forth and assailed Heliodorus with his front hooves. And he who sat upon him seemed to have armor of gold.
{3:26} Alii etiam apparuerunt duo iuvenes virtute decori, optimi gloria, speciosique amictu: qui circumsteterunt eum, et ex utraque parte flagellabant, sine intermissione multis plagis verberantes.
{3:26} Moreover, there appeared two other youths with the appearance of power, the glory of nobility, and the apparel of splendor. These stood near him on each side, and they scourged him without ceasing, striking with many scourges.
{3:27} Subito autem Heliodorus concidit in terram, eumque multa caligine circumfusum rapuerunt, atque in sella gestatoria positum eiecerunt.
{3:27} Then Heliodorus suddenly fell to the ground, and they quickly took him up, draped by a great darkness, and, having placed him onto a stretcher, they rushed him away.
{3:28} Et is, qui cum multis cursoribus, et satellitibus prædictum ingressus est ærarium, portabatur nullo sibi auxilium ferente, manifesta Dei cognita virtute:
{3:28} And so, he who had approached the aforesaid treasury, with so many officials and attendants, was carried away, with no one to bring help to him, the manifest power of God being made known.
{3:29} et ille quidem per divinam virtutem iacebat mutus, atque omni spe et salute privatus.
{3:29} And indeed, through divine power, he lay mute and also was deprived of all hope of recovery.
{3:30} Hi autem Dominum benedicebant, quia magnificabat locum suum: et templum, quod paulo ante timore ac tumultu erat plenum, apparente omnipotente Domino, gaudio et lætitia impletum est.
{3:30} But they blessed the Lord, because he had magnified his place, and because the temple, which a little while before was filled with confusion and fear, became filled with joy and gladness, when the all-powerful Lord appeared.
{3:31} Tunc vero ex amicis Heliodori quidam rogabant confestim Oniam, ut invocaret Altissimum, ut vitam donaret ei, qui in supremo spiritu erat constitutus.
{3:31} Then, truly, certain friends of Heliodorus came forth to petition Onias, so that he would call upon the Most High to grant life to him who was appointed to breathe his last breath.
{3:32} Considerans autem summus sacerdos ne forte rex suspicaretur malitiam aliquam ex Iudæis circa Heliodorum consummatum, obtulit pro salute viri hostiam salutarem.
{3:32} But the high priest, considering that the king might perhaps suspect that some malice against Heliodorus had been completed by the Jews, offered a beneficial sacrifice for the health of the man.
{3:33} Cumque summus sacerdos exoraret, iidem iuvenes eisdem vestibus amicti, astantes Heliodoro, dixerunt: Oniæ sacerdoti gratias age: nam propter eum Dominus tibi vitam donavit.
{3:33} And when the high priest was praying, the same youths, dressed in the same clothing, were standing by Heliodorus, and they said: “Give thanks to Onias the priest, for it is on his behalf that the Lord has granted life to you.
{3:34} Tu autem a Deo flagellatus, nuncia omnibus magnalia Dei, et potestatem. Et his dictis, non comparuerunt.
{3:34} But, having been scourged by God, you must announce to all the great things of God and his power.” And having said this, they disappeared.
~ The phrase ‘non comparuerunt’ means that they disappeared or they were no longer in sight or no longer visible.
{3:35} Heliodorus autem, hostia Deo oblata, et votis magnis promissis ei, qui vivere illi concessit, et Oniæ gratias agens, recepto exercitu, repedabat ad regem.
{3:35} Then Heliodorus offered sacrifice to God and made great vows to him who had permitted him to live. And he gave thanks to Onias. And, gathering his troops, he returned to the king.
{3:36} Testabatur autem omnibus ea quæ sub oculis suis viderat opera magni Dei.
{3:36} But he testified to all about the works of the great God, which he had seen with his own eyes.
{3:37} Cum autem rex interrogasset Heliodorum, quis esset aptus adhuc semel Ierosolymam mitti, ait:
{3:37} And so, when the king questioned Heliodorus as to who might be fit to be sent once more to Jerusalem, he said:
{3:38} Si quem habes hostem, aut regni tui insidiatorem, mitte illuc, et flagellatum eum recipies, si tamen evaserit: eo quod in loco sit vere Dei quædam virtus.
{3:38} “If you have any enemy, or a traitor to your kingdom, send him there, and he will return to you scourged, if he even escapes. For truly, in that place, there is a certain power of God.
{3:39} Nam ipse, qui habet in cælis habitationem, visitator, et adiutor est loci illius, et venientes ad malefaciendum percutit, ac perdit.
{3:39} Yes, he who has his dwelling in the heavens is the visitor and protector of that place, and he strikes and destroys those arriving to do evil.”
{3:40} Igitur de Heliodoro, et ærarii custodia ita res se habet.
{3:40} Thus, the things about Heliodorus and the preservation of the treasury happened in this way.
{4:1} Simon autem prædictus pecuniarum, et patriæ delator, male loquebatur de Onia, tamquam ipse Heliodorum instigasset ad hæc, et ipse fuisset incentor malorum:
{4:1} But the aforementioned Simon, who was a betrayer of the money and of his nation, spoke evil about Onias, as if he had instigated Heliodorus to do these things and as if he had been the inciter of evils.
{4:2} provisoremque civitatis, ac defensorem gentis suæ, et æmulatorem legis Dei audebat insidiatorem regni dicere.
{4:2} And he dared to say that he was a traitor to the kingdom, though he provided for the city, and defended his people, and was zealous for the law of God.
{4:3} Sed cum inimicitiæ in tantum procederent, ut etiam per quosdam Simonis necessarios homicidia fierent:
{4:3} But when the hostilities had proceeded to such an extent that even murders were committed by certain close associates of Simon,
{4:4} considerans Onias periculum contentionis, et Apollonium insanire, utpote ducem Cœlesyriæ, et Phœnicis, ad augendam malitiam Simonis, ad regem se contulit,
{4:4} Onias, considering the peril of this contention, and Apollonius to be mad, though he was governor of Coelesyria and Phoenicia, which only augmented the malice of Simon, he brought himself before the king,
{4:5} non ut civium accusator, sed communem utilitatem apud semetipsum universæ multitudinis considerans.
{4:5} not so as to be an accuser of a citizen, but in view of his own consideration for the common good of the entire multitude.
{4:6} Videbat enim sine regali providentia impossibile esse pacem rebus dari, nec Simonem posse cessare a stultitia sua.
{4:6} For he saw that, without royal providence, it would be impossible to provide peace to events, nor would Simon ever cease from his foolishness.
{4:7} Sed post Seleuci vitæ excessum, cum suscepisset regnum Antiochus, qui Nobilis appellabatur, ambiebat Iason frater Oniæ summum sacerdotium:
{4:7} But after the life of Seleucus expired, when Antiochus, who was called the illustrious, had assumed the kingdom, Jason, the brother of Onias, was ambitious for the high priesthood.
{4:8} adito rege, promittens ei argenti talenta trecenta sexaginta, et ex redditibus aliis talenta octoginta,
{4:8} He went to the king, promising him three hundred and sixty talents of silver, and from other revenues eighty talents,
{4:9} super hæc promittebat et alia centum quinquaginta, si potestati eius concederetur gymnasium, et ephebiam sibi constituere, et eos, qui in Ierosolymis erant, Antiochenos scribere.
{4:9} and beyond these, he promised also one hundred and fifty more, if he would be granted the authority to establish a sports arena, and a school for boys, and to enroll those who were at Jerusalem as Antiochians.
~ If they were enrolled as Antiochians, then their taxes would go to whomever received the tax revenues for Antioch, and also they would fall under the laws and authority of the leader of Antioch.
{4:10} Quod cum rex annuisset, et obtinuisset principatum, statim ad Gentilem ritum contribules suos transferre cœpit.
{4:10} When the king had assented, and he had obtained the leadership, he immediately began to transfer his subjects to the rituals of the heathens.
~ The word ‘Gentilem’ can refer to Gentiles (non-Jews), or to heathens (the irreligious or non-religious). In an eschatological interpretation, the Gentiles are any unbelievers, or those who are thoroughly immersed in sinful secular society.
{4:11} et amotis his, quæ humanitatis causa Iudæis a regibus fuerant constituta, per Ioannem patrem Eupolemi, qui apud Romanos de amicitia et societate, functus est legatione legitima, civium iura destituens, prava instituta sanciebat.
{4:11} And taking away those things that had been established by the kings, by reason of the humanitarianism of the Jews, through John, the father of Eupolemus, who formed a friendship and alliance with the Romans, he discharged the legitimate legislations, voiding the oaths of the citizens, and he sanctioned depraved customs.
~ The phrase ‘civium iura destituens’ refers to the oaths that citizens took to follow the laws. So he not only nullified the legitimate laws, he also voided the oaths that people took to follow those laws. This action foreshadows the decision of the Antichrist, about halfway through he reign of nearly seven years, to sanction the perverse institutions and practices of severe heretics and apostates from out of the Christian faith. He then makes this perverse revision of Christianity legal, with the true Faith being still illegal.
{4:12} Etenim ausus est sub ipsa arce gymnasium constituere, et optimos quosque epheborum in lupanaribus ponere.
{4:12} For he even had the audacity to set up, below the very stronghold, a sports arena, and to place all of the best adolescent boys in brothels.
{4:13} Erat autem hoc non initium, sed incrementum quoddam, et profectus gentilis, et alienigenæ conversationis, propter impii, et non sacerdotis Iasonis nefarium, et inauditum scelus:
{4:13} Now this was not the beginning, but a certain increase and progression of heathenism and foreign practices, due to the nefarious and unheard of wickedness of the impious non-priest Jason,
~ Jason is not a true priest, according to Sacred Scripture, but he claims to be one. This foreshadows those, during the time of the Antichrist, who will claim to be priests, but whose ordination will not be valid (either because they are women, or were ordained by women, or were otherwise ordained by someone not validly ordained themselves). Such invalidly ordained so-called priests will be involved in the abomination of desolation, which is an invalid Eucharist, a perverse imitation of that Most Blessed Sacrament.
{4:14} ita ut sacerdotes iam non circa altaris officia dediti essent, sed contempto templo, et sacrificiis neglectis festinarent participes fieri palæstræ, et præbitionis eius iniustæ, et in exercitiis disci.
{4:14} so much so that now the priests were not devoted to the concerns of services at the altar, but, despising the temple and neglecting the sacrifices, they hurried to become participants of the wrestling school, and of its prohibited injustices, and of the training of the discus.
{4:15} Et patrios quidem honores nihil habentes, Græcas glorias optimas arbitrabantur:
{4:15} And, even holding the honors of their fathers to be nothing, they esteemed the glories of the Greeks as best.
{4:16} quarum gratia periculosa eos contentio habebat, et eorum instituta æmulabantur, ac per omnia his consimiles esse cupiebant, quos hoste et peremptores habuerant.
{4:16} For the sake of these, they held a dangerous competition, and were imitators of their practices, and so, in all things, they desired to be similar to those who had been their enemies and destroyers.
{4:17} In leges enim divinas impie agere impune non cedit: sed hoc tempus sequens declarabit.
{4:17} But acting impiously against the divine laws does not go unpunished, as these subsequent events will reveal.
{4:18} Cum autem quinquennalis agon Tyri celebraretur, et rex præsens esset,
{4:18} But when the competition that was celebrated every fifth year was at Tyre, the king being present,
~ The Olympics of ancient times were kept every fourth year, by the way that we count events. But the ancients counted the year of the event as the first year, the three following years as years two, three, and four, and the year of the next games as the fifth year. So they called it every fifth year (as Flavius Josephus recounts), but by our count it is every four years.
{4:19} misit Iason facinorosus ab Ierosolymis viros peccatores, portantes argenti didrachmas trecentas in sacrificum Herculis, quas postulaverunt hi, qui asportaverant ne in sacrificiis erogarentur, quia non oporteret, sed in alios sumptus eas deputari.
{4:19} the villainous Jason sent sinful men from Jerusalem, carrying three hundred didrachmas of silver for the sacrifice of Hercules. But those who transported it asked that it might not be paid out for the sacrifices, because it was not needed, but might be used for other expenses.
~ A didrachma is a single coin worth two drachmas or one half shekel (the temple tax). Three hundred didrachmas equals one hundred fifty shekels. Total weight of 300 didrachmas is about 3.77 pounds or about 3.4 minas. The weight of even three hundred didrachmas is still far less than one talent of weight which is equal to 60 minas.
{4:20} Sed hæ oblatæ sunt quidem ab eo, qui miserat, in sacrificium Herculis: propter præsentes autem datæ sunt in fabricam navium triremium.
{4:20} So, even though this was offered by him who sent it for the sacrifice of Hercules, it was instead given over to the manufacture of Greek warships, because of those presenting it.
~ A trireme ship was a Greek warship moved primarily by three banks of oars.
{4:21} Misso autem in Ægyptum Apollonio Mnesthei filio propter primates Ptolemæi Philometoris regis, cum cognovisset Antiochus alienum se a negotiis regni effectum, propriis utilitatibus consulens, profectus inde venit Ioppen, et inde Ierosolymam.
{4:21} Then Apollonius, the son of Menestheus, was sent into Egypt because of the nobles of king Philometor of Ptolemy. But when Antiochus realized that he had been effectively alienated from the affairs of the kingdom, consulting his own interests, he started out from there and came to Joppa, and from there to Jerusalem.
{4:22} Et magnifice ab Iasone, et civitate susceptus, cum facularum luminibus et laudibus ingressus est: et inde in Phœnicen exercitum convertit.
{4:22} And he was received magnificently by Jason and the city, and he entered with the lights of little torches and with praises. And from there he turned back with his army to Phoenicia.
{4:23} Et post triennii tempus misit Iason Menelaum, supradicti Simonis fratrem, portantem pecunias regi, et de negotiis necessariis responsa perlaturum.
{4:23} And, after three years, Jason sent Menelaus, the brother of the above mentioned Simon, carrying money to the king, and bearing responses about essential matters.
{4:24} At ille commendatus regi, cum magnificasset faciem potestatis eius, in semetipsum retorsit summum sacerdotium, superponens Iasoni talenta argenti trecenta.
{4:24} And he, being recommended to the king, when he had magnified the appearance of his power, usurped the high priesthood for himself, outbidding Jason by three hundred talents of silver.
{4:25} Acceptisque a rege mandatis, venit, nihil quidem habens dignum sacerdotio: animos vero crudelis tyranni, et feræ beluæ iram gerens.
{4:25} And so, having received orders from the king, he returned, holding nothing at all worthy of the priesthood, in truth, having the soul of a cruel tyrant and the rage of a wild beast.
{4:26} Et Iason quidem, qui proprium fratrem captivaverat, ipse deceptus profugus in Ammanitem expulsus est regionem.
{4:26} And indeed, Jason, who had taken captive his own brother, was himself deceived, and was expelled to become a fugitive in the region of the Ammonites.
{4:27} Menelaus autem principatum quidem obtinuit: de pecuniis vero regi promissis, nihil agebat, cum exactionem faceret Sostratus, qui arci erat præpositus.
{4:27} Then Menelaus, indeed, obtained the principality, but truly, concerning the money that he had promised to the king, nothing was done. Although Sostratus, who was first over the stronghold, attempted to collect it,
{4:28} Nam ad hunc exactio vectigalium pertinebant: quam ob causam utrique ad regem sunt evocati.
{4:28} since the collection of certain taxes pertained to him. For this reason, they were both called before the king.
{4:29} Et Menelaus amotus est a sacerdotio, succedente Lysimacho fratre suo: Sostratus autem prælatus est Cypriis.
{4:29} And Menelaus was removed from the priesthood, being succeeded by Lysimachus, his brother. Then Sostratus was appointed over the Cyprians.
{4:30} Et cum hæc agerentur, contigit, Tharsenses, et Mallotas seditionem movere, eo quod Antiochidi regis concubinæ dono essent dati.
{4:30} And while these things were occurring, it happened that those from Tarsus and Mallus incited a sedition, because they had been given as a gift to Antiochidi, the concubine of the king.
{4:31} Festinanter itaque rex venit sedare illos, relicto suffecto uno ex comitibus suis Andronico.
{4:31} And so, the king hurried to come and calm them, leaving behind Andronicus, one of his associates, as his deputy.
{4:32} Ratus autem Menelaus accepisse se tempus opportunum, aurea quædam vasa e templo furatus donavit Andronico, et alia vendiderat Tyri, et per vicinas civitates.
{4:32} Then Menelaus, believing that he had reached an opportune time, having stolen certain gold vessels out of the temple, gave them to Andronicus, along with others he had gained at Tyre and throughout the neighboring cities.
~ The word ‘vendiderat’ usually means ‘sold,’ but in this context it means ‘gained’ (by means of commerce).
{4:33} Quod cum certissime cognovisset Onias, arguebat eum, ipse in loco tuto se continens Antiochiæ secus Daphnem.
{4:33} But when Onias had realized this with certainty, he accused him, keeping himself in a safe place at Antioch beside Daphne.
{4:34} Unde Menelaus accedens ad Andronicum, rogabat ut Oniam interficeret. Qui cum venisset ad Oniam, et datis dextris cum iureiurando (quamvis esset ei suspectus) suasisset de asylo procedere, statim eum peremit, non veritus iustitiam.
{4:34} Meanwhile, Menelaus met with Andronicus, asking him to execute Onias. So he then went to Onias, and he gave him his right hand with an oath, and, even though he was suspicious of him, he persuaded him to venture out of asylum, and he immediately killed him, with no respect for justice.
{4:35} Ob quam causam non solum Iudæi, sed aliæ quoque nationes indignabantur, et moleste ferebant de nece tanti viri iniusta.
{4:35} For this reason, not only the Jews, but also the other nations, were indignant and bore much grief for the unjust killing of so great a man.
{4:36} Sed regressum regem de Ciliciæ locis adierunt Iudæi apud Antiochiam, simul et Græci: conquerentes de iniqua nece Oniæ.
{4:36} But when the king returned from the places of Cilicia, the Jews at Antioch, and similarly the Greeks, went to him, complaining of the iniquitous killing of Onias.
{4:37} Contristatus itaque animo Antiochus propter Oniam, et flexus ad misericordiam, lacrymas fudit, recordatus defuncti sobrietatem, et modestiam.
{4:37} And so Antiochus was grieved in his mind because of Onias, and, being moved to compassion, he shed tears, remembering the sobriety and modesty of the deceased.
{4:38} Accensisque animis Andronicum purpura exutum, per totam civitatem iubet circumduci: et in eodem loco, in quo in Oniam impietatem commiserat, sacrilegum vita privari, Domino illi condignam retribuente pœnam.
{4:38} And, being inflamed in soul, he ordered the purple to be torn from Andronicus, and that he be led around, throughout the entire city, and that, in the same place where he had committed the impiety against Onias, the sacrilegious man should be deprived of his life, as his fitting punishment rendered by the Lord.
{4:39} Multis autem sacrilegiis in templo a Lysimacho commissis Menelai consilio, et divulgata fama, congregata est multitudo adversum Lysimachum multo iam auro exportato.
{4:39} But when many sacrileges were committed by Lysimachus in the temple through the counsel of Menelaus, and the news was divulged, the multitude gathered together against Lysimachus, though a great quantity of gold had been exported already.
{4:40} Turbis autem insurgentibus, et animis ira repletis, Lysimachus armatis fere tribus millibus iniquis manibus uti cœpit, duce quodam tyranno, ætate pariter, et dementia provecto.
{4:40} But when the multitude stirred up an insurrection, and their minds were filled with anger, Lysimachus armed about three thousand, who began to act with hands of iniquity. A certain tyrant was their leader, a man advanced both in age and in madness.
{4:41} Sed, ut intellexerunt conatum Lysimachi, alii lapides, alii fustes validos arripuere: quidam vero cinerem in Lysimachum iecere.
{4:41} But when they perceived the attempt of Lysimachus, some took hold of stones, others strong clubs, and, in truth, certain ones threw ashes upon Lysimachus.
{4:42} Et multi quidem vulnerati, quidam autem et prostrati, omnes vero in fugam conversi sunt: ipsum etiam sacrilegum secus ærarium interfecerunt.
{4:42} And indeed, many were wounded, and some were struck down; however, all were put to flight. And, as for the sacrilegious man, they executed him beside the treasury.
{4:43} De his ergo cœpit iudicium adversus Menelaum agitari.
{4:43} Therefore, about these things, a judgment began to be stirred up against Menelaus.
{4:44} Et cum venisset rex Tyrum, ad ipsum negotium detulerunt missi tres viri a senioribus.
{4:44} And when the king had arrived at Tyre, three men were sent from the elders to bring the matter to him.
{4:45} Et cum superaretur Menelaus, promisit Ptolemæo multas pecunias dare ad suadendum regi.
{4:45} But when Menelaus was overcome, he promised to give much money to Ptolemy to persuade the king.
{4:46} Itaque Ptolemæus in quodam atrio positum quasi refrigerandi gratia regem adiit, et deduxit a sententia:
{4:46} And so, Ptolemy went to the king in a certain court where he was, as if merely to refresh himself, and he influenced him away from the sentence.
{4:47} et Menelaum quidem universæ malitiæ reum criminibus absolvit: miseros autem, qui, etiam si apud Scythas causam dixissent, innocentes iudicarentur, hos morte damnavit.
{4:47} And so Menelaus, though indeed guilty of all malice, was absolved of the crimes. Moreover, these pitiable men, who, even if they had pleaded their case before Scythians, would have been judged innocent, he condemned to death.
{4:48} Cito ergo iniustam pœnam dederunt, qui pro civitate et populo, et sacris vasis causam prosecuti sunt.
{4:48} Therefore, those who brought the case on behalf of the city, and the people, and the sacred vessels were quickly given an unjust punishment.
{4:49} Quam ob rem Tyrii quoque indignati, erga sepulturam eorum liberalissimi extiterunt.
{4:49} For this reason, even the Tyrians, being indignant, proved to be very liberal toward their burial.
~ The Tyrians were wealthy merchants, interested in money and commerce, but not usually very interested in religion. Even these men were offended by this injustice, and they came forward, publicly showing their indignation by offering money for an expensive and lavish funeral.
{4:50} Menelaus autem, propter eorum, qui in potentia erant, avaritiam, permanebat in potestate, crescens in malitia ad insidias civium.
{4:50} Thus, because of the greed of those who were in power, Menelaus remained in authority, increasing in malice, to the betrayal of the citizens.
{5:1} Eodem tempore Antiochus secundam profectionem paravit in Ægyptum.
{5:1} At the same time, Antiochus prepared for a second journey into Egypt.
{5:2} Contigit autem per universam Ierosolymorum civitatem videri diebus quadraginta per aera equites discurrentes, auratas stolas habentes, et hastis, quasi cohortes, armatos,
{5:2} But it happened, throughout the entire city of Jerusalem, that there were seen, for forty days, horsemen rushing through the air, having golden robes, and armed with spears, like a cohort of soldiers,
{5:3} et cursus equorum per ordines digestos, et congressiones fieri cominus, et scutorum motus, et galeatorum multitudinem gladiis districtis, et telorum iactus, et aureorum armorum splendorem, omnisque generis loricarum.
{5:3} and horses, set in order by ranks, running, coming together to engage in close combat, and the shaking of shields, and a helmeted multitude stretching forth swords, and the casting of darts, and the splendor of golden armor, and all kinds of breastplates.
{5:4} Quapropter omnes rogabant in bonum monstra converti.
{5:4} Because of this, everyone begged that these prodigies might be turned to good.
{5:5} Sed cum falsus rumor exisset, tamquam vita excessisset Antiochus, assumptis Iason non minus mille viris, repente agressus est civitatem: et civibus ad murum convolantibus ad ultimum apprehensa civitate, Menelaus fugit in arcem:
{5:5} But when a false rumor went out, as though the life of Antiochus had expired, Jason, taking with him no less than one thousand men, suddenly assaulted the city. And, though the citizens together rushed to the wall, the city at last was taken, and Menelaus fled into the stronghold.
{5:6} Iason vero non parcebat in cæde civibus suis, nec cogitabat prosperitatem adversum cognatos malum esse maximum, arbitrans hostium et non civium se trophæa capturum.
{5:6} Truly, Jason did not spare his citizens from the slaughter; not realizing that success at the expense of kin is a very great evil, he considered those over whom he was victorious to be enemies, and not citizens.
{5:7} Et principatum quidem non obtinuit, finem vero insidiarum suarum confusionem accepit, et profugus iterum abiit in Ammanitem.
{5:7} And so, he certainly did not obtain the leadership, but truly, in the end, received confusion for his betrayals, and he departed again to take refuge among the Ammonites.
{5:8} Ad ultimum, in exitium sui conclusus ab Areta Arabum tyranno fugiens de civitate in civitatem, omnibus odiosus, ut refuga legum et execrabilis, ut patriæ et civium hostis, in Ægyptum extrusus est:
{5:8} In the end, to his ruin, he was enclosed by Aretas, the sovereign of the Arabs. And then, fleeing from city to city, hated by all as a detestable fugitive from the laws, and as an enemy of his own nation and citizens, he was expelled into Egypt.
{5:9} et qui multos de patria sua expulerat, peregre periit, Lacedæmonas profectus, quasi pro cognatione ibi refugium habiturus:
{5:9} And he who had expelled many from their native land perished abroad, starting out toward the Lacedaemonians, as if, for the sake of kinship, he should have refuge there.
{5:10} et qui insepultos multos abiecerat, ipse et illamentatus, et insepultus abiicitur, sepultura neque peregrina usus, neque patrio sepulchro participans.
{5:10} And he who cast out many, unburied, was himself also cast out, both unlamented and unburied, and without having use of either foreign burial or a share of the sepulcher of his fathers.
{5:11} His itaque gestis, suspicatus est rex societatem deserturos Iudæos: et ob hoc profectus ex Ægypto efferatis animis, civitatem quidem armis cepit.
{5:11} And so, when these things were done, the king suspected that the Jews would desert the alliance. And because of this, departing from Egypt with a raging soul, he indeed took the city by force.
{5:12} Iussit autem militibus interficere, nec parcere occursantibus, et per domos ascendentes trucidare.
{5:12} Moreover, he ordered the military to execute, and not to spare, anyone they met, and to ascend through the houses to slay.
{5:13} Fiebant ergo cædes iuvenum, ac seniorum, et mulierum, et natorum exterminia, virginumque et parvulorum neces.
{5:13} Therefore, a massacre occurred of youths and elders, an extermination of women and children, a killing of virgins and little ones.
{5:14} Erant autem toto triduo octoginta millia interfecti, quadraginta millia vincti, non minus autem venundati.
{5:14} And so, over three whole days, eighty thousand were executed, forty thousand were imprisoned, and no small number were sold.
~ Or, ‘and no less were sold.’
{5:15} Sed nec ista sufficiunt: ausus est etiam intrare templum universa terra sanctius, Menelao ductore, qui legum, et patriæ fuit proditor:
{5:15} But, as if this were not enough, he even presumed to enter into the most holy temple in the entire world, with Menelaus, that traitor to the law and to his own nation, as his guide.
{5:16} et scelestis manibus sumens sancta vasa, quæ ab aliis regibus, et civitatibus erant posita ad ornatum loci, et gloriam, contrectabat indigne, et contaminabat.
{5:16} And, taking in his wicked hands the holy vessels, which were given by other kings and cities for the adornment and glory of the place, he unworthily handled and contaminated them.
~ The Antichrist will enter into the principle Church, the center of worship of the Catholic faith, in Jerusalem, and he will take the holy vessels into his wicked hands. However, it is not true that he will ever be pope or even want to be pope. The Church will be entirely without a Pope during the nearly seven years of the Antichrist’s reign.
{5:17} Ita alienatus mente Antiochus, non considerabat quod propter peccata habitantium civitatem, modicum Deus fuerat iratus: propter quod et accidit circa locum despectio:
{5:17} So Antiochus, having gone astray in mind, did not consider that, because of the sins of the inhabitants of the city, God had become angry for a while, and so, for this reason, contempt had fallen upon the place.
{5:18} alioquin nisi contigisset eos multis peccatis esse involutos, sicut Heliodorus, qui missus est a Seleuco rege ad expoliandum ærarium, etiam hic statim adveniens flagellatus, et repulsus utique fuisset ab audacia.
{5:18} Otherwise, if it had not happened that they were involved in so many sins, as with Heliodorus, who was sent by king Seleucus to plunder the treasury, so also this one, as soon as he had arrived, certainly would have been scourged and driven away from his audacity.
~ God permits the Antichrist to afflict the Church, partly because of the sins of Christians (and partly that they may suffer innocently, as Christ suffered).
{5:19} Verum non propter locum, gentem: sed propter gentem, locum Deus elegit.
{5:19} Truly, God did not choose the people because of the place, but the place because of the people.
~ Here is an example where word order in Latin is essential to the meaning of the sentence.
{5:20} Ideoque et ipse locus particeps factus est populi malorum. Postea autem fiet socius bonorum. Et qui derelictus in ira Dei omnipotentis est, iterum in magni Domini reconciliatione cum summa gloria exaltabitur.
{5:20} And therefore, the place itself also became a participant in the evils of the people. But afterwards, it shall be a companion to what is good. And she who was abandoned to the wrath of Almighty God shall be exalted again with the greatest glory, at the reconciliation of the great Lord.
{5:21} Igitur Antiochus mille et octingentis ablatis de templo talentis, velociter Antiochiam regressus est, existimans se præ superbia terram ad navigandum, pelagus vero ad iter agendum deducturum propter mentis elationem.
{5:21} Therefore, when Antiochus had taken away from the temple one thousand eight hundred talents, he quickly returned to Antioch, thinking, in his arrogance, to navigate the earth, even by finding a passage leading across the open ocean: such was the elation of his mind.
~ A talent is a unit of weight generally associated with silver and gold. One talent is just over 66 pounds in weight. Eighteen hundred talents is a vast amount of precious metals.
~ In other words, he thought that he might find a way to circumnavigate the globe by crossing the open ocean. The Romans and Greeks of that time knew that the world was a sphere. The word ‘terram’ in this context refers to ‘the earth,’ not merely to ‘the land.’ The word ‘pelagus’ refers to the open ocean, not merely to the Mediterranean or the coastal waters. There is no reference here to walking or traveling by foot; the text does not say that he wanted to make the sea passable on foot. It does not say that.
~ The usual translation of this verse, that he wanted, in effect, to sail on land and walk on water applies to the eschatological meaning of the text: After conquering the king of the South and entering the great Sanctuary of the Faith, the Antichrist will be so elated that he will think to accomplish things beyond mere human ability, such will be the elation of his mind.
~ On the other hand, in this more literal translation of the text, the historical person Antiochus did not think to sail on land or walk on water. The words ‘foot’ or ‘walk’ are not in the verse. Rather, he thought to circumnavigate the globe. The scholars of that time period did, in fact, know that the earth was a globe, and they could predict the dates of solar and lunar eclipses, and lunar phases.
{5:22} Reliquit autem et præpositos ad affligendam gentem: Ierosolymis quidem Philippum genere Phrygem, moribus crudeliorem eo ipso, a quo constitutus est:
{5:22} Yet he left behind rulers to afflict the people. In fact, at Jerusalem, Philip was by birth a Phrygian, but he was in manners more cruel than he who had appointed him.
{5:23} in Garizim autem Andronicum, et Menelaum, qui gravius quam ceteri imminebant civibus.
{5:23} Yet Andronicus and Menelaus hung a heavier weight over the citizens at Garizim than the others.
{5:24} Cumque appositus esset contra Iudæos, misit odiosum principem Apollonium cum exercitu viginti et duobus millibus, præcipiens ei omnes perfectæ ætatis interficere, mulieres, ac iuvenes vendere.
{5:24} And when he had been appointed over the Jews, he sent that hateful leader, Apollonius, with an army of twenty-two thousand, instructing him to execute all men in the prime of life, and to sell the women and the youths.
~ The phrase ‘omnes perfectæ ætatis’ is here translated similarly to the Jerusalem Bible. This phrase clearly refers to the men only, as the end of the verse indicates, so the use of the word ‘men’ in the translation is justified. Also, the reason for killing all the fit men is that they might become soldiers or join in a rebellion against them. So they killed all the men of military age.
{5:25} Qui cum venisset Ierosolymam, pacem simulans, quievit usque ad diem sanctum sabbati: et tunc feriatis Iudæis arma capere suis præcepit.
{5:25} When he had arrived at Jerusalem, feigning peace, he remained quiet until the holy day of the Sabbath. And then, when the Jews were taking rest, he instructed his own to take up arms.
{5:26} Omnesque qui ad spectaculum processerant, trucidavit: et civitatem cum armatis discurrens, ingentem multitudinem peremit.
{5:26} And he slaughtered all those who were seen going out. And rushing throughout the city with armed men, he destroyed a vast multitude.
{5:27} Iudas autem Machabæus, qui decimus fuerat, secesserat in desertum locum, ibique inter feras vitam in montibus cum suis agebat: et fœni cibo vescentes, demorabantur, ne participes essent coinquinationis.
{5:27} But Judas Maccabeus, who was the tenth, had withdrawn himself to a deserted place, and there he lived life among the wild beasts in the mountains, with his own. And they remained there, consuming herbs as food, lest they be partakers in the defilement.
{6:1} Sed non post multum temporis misit rex senem quemdam Antiochenum, qui compelleret Iudæos ut se transferrent a patriis, et Dei legibus:
{6:1} But not much time later, the king sent a certain elder of Antioch, who compelled the Jews to transfer themselves from the laws of God and of their fathers,
{6:2} contaminare etiam quod in Ierosolymis erat templum, et cognominare Iovis Olympii: et in Garizim, prout erant hi, qui locum inhabitabant, Iovis Hospitalis.
{6:2} and also to contaminate the temple that was in Jerusalem, and to name it ‘Jupiter of Olympus,’ and in Garizim, ‘Jupiter of Hospitality,’ exactly like those who inhabited the place.
{6:3} Pessima autem et universis gravis erat malorum incursio:
{6:3} Yet the worst and most grievous thing of all was the onrush of evils.
{6:4} nam templum luxuria, et comessationibus Gentium erat plenum, et scortantium cum meretricibus: sacratisque ædibus mulieres se ultro ingerebant, intro ferentes ea, quæ non licebat.
{6:4} For the temple was full of the luxuries and carousings of the Gentiles, and of consorting with promiscuous women. And the women hurried themselves unreservedly into the sacred buildings, bringing in things that were not lawful.
~ The word meretricibus often refers to someone other than a prostitute, such as a kept woman or a promiscuous woman.
{6:5} Altare etiam plenum erat illicitis, quæ legibus prohibebantur.
{6:5} And even the altar was filled with illicit things, which were prohibited by the laws.
{6:6} Neque autem sabbata custodiebantur, neque dies sollemnes patrii servabantur, nec simpliciter Iudæum se esse quisquam confitebatur.
{6:6} And also the Sabbaths were not kept, and the solemn days of the fathers were not observed, neither did anyone simply confess himself to be a Jew.
{6:7} Ducebantur autem cum amara necessitate in die natalis regis ad sacrificia: et, cum Liberi sacra celebrarentur, cogebantur hedera coronati Libero circuire.
{6:7} And so, they were led by bitter necessity, on the birthday of the king, to the sacrifices. And, when the holy things of Liber were celebrated, they were forced to go around crowned with the ivy of Liber.
~ Liberi refers to the Italian pagan god, also equated to the Roman god Bacchus. The name ‘Liberi’ means ‘of the free one.’ This celebration was one of licentiousness, self-indulgence, and intoxication: what the unbelievers call freedoms. This whole passage has a spiritual meaning referring to the time of the Antichrist (in the early 25th century), when the people will be compelled to celebrate godless holidays which claim to celebrate freedoms, but are merely a celebration of licentiousness and various other sins.
{6:8} Decretum autem exiit in proximas Gentilium civitates, suggerentibus Ptolemæis, ut pari modo et ipsi adversus Iudæos agerent, ut sacrificarent:
{6:8} Then a decree went out to the neighboring cities of the Gentiles, suggested by the Ptolemeans, that they too should act in a similar manner against the Jews, to oblige them to sacrifice,
{6:9} eos autem, qui nollent transire ad instituta Gentium, interficerent: erat ergo videre miseriam.
{6:9} and that those who were not willing to conform to the institutions of the Gentiles should be executed. Therefore, there was misery to be seen.
{6:10} Duæ enim mulieres delatæ sunt natos suos circumcidisse: quas, infantibus ad ubera suspensis, cum publice per civitatem circumduxissent, per muros præcipitaverunt.
{6:10} For two women were denounced for having had their boys circumcised. These, with the infants suspended at their breasts, when they had publicly led them around the city, they cast down from the walls.
{6:11} Alii vero, ad proximas coeuntes speluncas, et latenter sabbati diem celebrantes, cum indicati essent Philippo, flammis succensi sunt, eo quod verebantur propter religionem et observantiam, manu sibimet auxilium ferre.
{6:11} Truly, others, meeting together in nearby caves and celebrating the Sabbath day secretly, when they had been discovered by Philip, were burned with fire, because they showed reverence to the observances of religion, deciding to help themselves by their own hand.
{6:12} Obsecro autem eos, qui hunc Librum lecturi sunt, ne abhorrescant propter adversos casus, sed reputent, ea, quæ acciderunt, non ad interitum, sed ad correptionem esse generis nostri.
{6:12} So then, I beg those who will read this Book, let them not be repelled by these adverse events, but let them consider that these things happened, not for the destruction, but for the correction, of our people.
{6:13} Etenim multo tempore non sinere peccatoribus ex sententia agere, sed statim ultiones adhibere, magni beneficii est indicium.
{6:13} For it is also an indication of great benefits that sinners are not permitted to continue in their ways for a long time, but are promptly brought to punishment.
{6:14} Non enim, sicut in aliis nationibus, Dominus patienter expectat, ut eas, cum Iudicii dies advenerit, in plenitudine peccatorum puniat:
{6:14} For, as it is with other nations, (whom the Lord patiently awaits, so that, when the day of Judgment will arrive, he may punish them according to the plentitude of their sins,)
{6:15} ita et in nobis statuit, ut, peccatis nostris in finem devolutis, ita demum in nos vindicet.
{6:15} not so does he also deal with us, as if to put off our sins until the end, so as to punish us for them eventually.
{6:16} Propter quod numquam quidem a nobis misericordiam suam amovet: corripiens vero in adversis populum suum non dereliquit.
{6:16} Because of this, he certainly would never take away his mercy from us. Yet truly, chastising his people in adversity, he does not abandon them.
{6:17} Sed hæc nobis ad commonitionem legentium dicta sint paucis. Iam enim veniendum est ad narrationem.
{6:17} But these few things have been spoken by us as a reminder to the reader. For now we have arrived at the narration.
{6:18} Igitur Eleazarus unus de primoribus scribarum, vir ætate provectus, et vultu decorus, aperto ore hians compellebatur carnem porcinam manducare.
{6:18} And so, Eleazar, one of the chief scribes, a man advanced in years and of stately countenance, was compelled to open his mouth wide to consume the flesh of swine.
{6:19} At ille gloriosissimam mortem magis quam odibilem vitam complectens, voluntarie præibat ad supplicium.
{6:19} Yet he, embracing a most glorious death as greater than a detestable life, went forward voluntarily to the torments.
{6:20} Intuens autem, quemadmodum oporteret accedere, patienter sustinens, destinavit non admittere illicita propter vitæ amorem.
{6:20} And so, thinking over the manner by which he ought to approach it, enduring patiently, he was determined not to permit, due to a love for life, any unlawful things.
~ He did not want to be influenced by an inordinate love for his own life, above the will of God.
{6:21} Hi autem, qui astabant, iniqua miseratione commoti, propter antiquam viri amicitiam, tollentes eum secreto rogabant afferri carnes, quibus vesci ei licebat, ut simularetur manducasse, sicut rex imperaverat de sacrificii carnibus:
{6:21} Yet those who stood near, being moved by an iniquitous pity because of long friendship with the man, taking him aside privately, asked that flesh be brought which was lawful for him to eat, so that he could pretend to have eaten, just as the king had commanded, from the flesh of the sacrifice.
{6:22} ut, hoc facto, a morte liberaretur: et propter veterem viri amicitiam, hanc in eo faciebant humanitatem.
{6:22} So then, by doing this, he might be freed from death. And it was because of their old friendship with the man that they performed this kindness for him.
{6:23} At ille cogitare cœpit ætatis ac senectutis suæ eminentiam dignam, et ingenitæ nobilitatis canitiem, atque a puero optimæ conversationis actus: et secundum sanctæ et a Deo conditæ legis constituta, respondit cito, dicens, præmitti se velle in infernum.
{6:23} But he began to consider the eminent dignity of his stage of life and old age, and the natural honor of gray hair, as well as his exemplary words and deeds from childhood. And he responded quickly, according also to the ordinances of the sacred law preserved by God, saying, that he would first be sent to the underworld.
~ The word ‘infernum’ can mean Hell or it can refer merely to any afterlife, or to death under adverse circumstances.
{6:24} Non enim ætati nostræ dignum est, inquit, fingere: ut multi adolescentium, arbitrantes Eleazarum nonaginta annorum transisse ad vitam alienigenarum:
{6:24} “For it is not worthy for those of our age,” he said, “to deceive, so that many adolescents might think that Eleazar, at ninety years, had converted to the life of the foreigners.
{6:25} et ipsi propter meam simulationem, et propter modicum corruptibilis vitæ tempus decipiantur, et per hoc maculam, atque execrationem meæ senectuti conquiram.
{6:25} And so, they, because of my pretense and for the sake of a brief time of a corruptible life, would be misled, and, through this stain and desecration, I would defile my last years.
{6:26} Nam, etsi in præsenti tempore suppliciis hominum eripiar, sed manum Omnipotentis nec vivus, nec defunctus effugiam.
{6:26} But if, in the present time, I were rescued from the torments of men, I would then not escape the hand of the Almighty, neither in life, nor in death.
{6:27} Quam ob rem fortiter vita excedendo, senectute quidem dignus apparebo:
{6:27} For this reason, by departing life with fortitude, I will show myself to be clearly worthy of my long life.
{6:28} adolescentibus autem exemplum forte relinquam, si prompto animo, ac fortiter pro gravissimis ac sanctissimis legibus honesta morte perfungar. His dictis, confestim ad supplicium trahebatur.
{6:28} And so, I will bequeath an example of fortitude to youths, if, with a ready soul and constancy, I carry out an honest death, for the sake of the most serious and most holy laws.” And having said this, he was immediately dragged away to execution.
{6:29} Hi autem, qui eum ducebant, et paulo ante fuerant mitiores, in iram conversi sunt propter sermones ab eo dictos, quos illi per arrogantiam prolatos arbitrabantur.
{6:29} But those who led him, and who were more mild a little before, were turned to anger because of the words spoken by him, which they considered to have been brought forth by way of arrogance.
{6:30} Sed, cum plagis perimeretur, ingemuit, et dixit: Domine, qui habes sanctam scientiam, manifeste tu scis, quia, cum a morte possem liberari, duros corporis sustineo dolores: secundum animam vero propter timorem tuum libenter hæc patior.
{6:30} But when he was ready to perish by the scourges, he groaned, and he said: “O Lord, who holds all holy knowledge, you clearly understand that, although I could be freed from death, I suffer grievous pains in body. Truly, according to the soul, I willingly endure these things, because of your fear.”
{6:31} Et iste quidem hoc modo vita decessit, non solum iuvenibus, sed et universæ genti memoriam mortis suæ ad exemplum virtutis et fortitudinis derelinquens.
{6:31} And the way in which this man passed from this life, bequeathed, not only to youths, but also to the entire people, the memory of his death as an example of virtue and fortitude.
{7:1} Contigit autem et septem fratres una cum matre sua apprehensos compelli a rege edere contra fas carnes porcinas, flagris, et taureis cruciatos.
{7:1} And it happened also that seven brothers, united with their mother, were apprehended and compelled by the king to eat the flesh of swine against divine law, being tormented with scourges and whips.
~ The seven brothers united under one mother are a figure of the seven parts of the one Catholic Church, with the mother representing the Virgin Mary. (The Church will be restructured to have seven parts in the early 2020’s.)
~ Two different kinds of whips are indicated here: ‘flagris, et taureis.’
{7:2} Unus autem ex illis, qui erat primus, sic ait: Quid quæris, et quid vis discere a nobis? parati sumus mori, magis, quam patrias Dei leges prævaricari.
{7:2} But one of them, who was first, spoke in this way: “What would you ask, or what would you want to learn from us? We are ready to die, rather than to betray the laws that our fathers received from God.”
{7:3} Iratus itaque rex iussit sartagines, et ollas æneas succendi: quibus statim succensis,
{7:3} And so the king, being angry, ordered frying pans and bronze caldrons to be heated. When these were presently heated,
~ The word ‘statim’ does not always mean ‘immediately,’ it can also refer to an action that is ‘now’ or ‘presently’ completed, but which may have taken some time to occur.
{7:4} iussit, ei, qui prior fuerat locutus, amputari linguam: et, cute capitis abstracta, summas quoque manus et pedes ei præscindi, ceteris eius fratribus, et matre inspicientibus.
{7:4} he ordered the tongue of him who had spoken first to be cut off, and, once the skin of his head had been pulled off, likewise his hands and feet to be cut off at the top, while the rest of his brothers and his mother were watching.
~ His hands and feet were cut off at the top, meaning at the wrist and ankles.
{7:5} Et, cum iam per omnia inutilis factus esset, iussit ignem admoveri, et adhuc spirantem torreri in sartagine: in qua cum diu cruciaretur, ceteri una cum matre invicem se hortabantur mori fortiter,
{7:5} And when now he had been made helpless in all parts, he commanded him to be moved to the fire, and, while still breathing, to be fried in the frying pan. As he was suffering long torments therein, the rest, united with the mother, exhorted one another to die with fortitude,
{7:6} dicentes: Dominus Deus aspiciet veritatem, et consolabitur in nobis, quemadmodum in protestatione cantici declaravit Moyses: Et in servis suis consolabitur.
{7:6} saying: “The Lord God will perceive the truth, and he will be consoled in us, in the way that Moses declared in the profession of the canticle: ‘And in his servants, he will be consoled.’ ”
~ Yes, it actually says that God will be consoled, rather than saying that we will be consoled.
{7:7} 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} And so, when the first had died in this way, they led in the next one, so as to ridicule him. And when the skin of his head was pulled off with the hair, they asked him if he would eat, instead of being punished throughout the whole body in every limb.
{7:8} At ille, respondens patria voce, dixit: Non faciam. Propter quod et iste, sequenti loco, primi tormenta suscepit:
{7:8} But responding in the language of his fathers, he said, “I will not do it.” Because of this, he also, in the next place, received the torments of the first.
~ The language of his fathers was Hebrew. This language choice is specified because, at that time, the spoken language of the Jews was Aramaic. Yet they would speak in Hebrew when it was an important question of religion.
{7:9} et in ultimo spiritu constitutus, sic ait: Tu quidem scelestissime in præsenti vita nos perdis: sed Rex mundi defunctos nos pro suis legibus in æternæ vitæ resurrectione suscitabit.
{7:9} And when he had reached his last breath, he spoke in this way: “You, indeed, O most wicked man, are destroying us in this present life. But the King of the world will raise us up, in eternal life at the resurrection, for we die on behalf of his laws.”
{7:10} Post hunc tertius illuditur, et linguam postulatus cito protulit, et manus constanter extendit:
{7:10} After this one, the third was ridiculed, and when he was asked, he quickly offered up his tongue, and he resolutely extended his hands.
{7:11} et cum fiducia ait: E cælo ista possideo, sed propter Dei leges nunc hæc ipsa despicio, quoniam ab ipso me ea recepturum spero:
{7:11} And he said with confidence, “I possess these from heaven, but, because of the laws of God, I now despise them, for I hope to receive them again from him.”
{7:12} ita ut rex, et qui cum ipso erant, mirarentur adolescentis animum, quod tamquam nihilum duceret cruciatus.
{7:12} So then, the king and those who were with him, wondered at the soul of this youth, because he considered the torments as if they were nothing.
{7:13} Et hoc ita defuncto, quartum vexabant similiter torquentes.
{7:13} And after he had died in this way, they afflicted the fourth with similar tortures.
{7:14} Et, cum iam esset ad mortem, sic ait: Potius est ab hominibus morti datos spem expectare a Deo, iterum ab ipso resuscitandos: tibi enim resurrectio ad vitam non erit.
{7:14} And when he was about to die, he spoke in this way: “It is preferable, being put to death by men, to wait for hope from God, so as to be revived again by him. But the resurrection to life will not be for you.
{7:15} Et cum admovissent quintum, vexabant eum. At ille, respiciens in eum,
{7:15} And when they had brought the fifth, they afflicted him. But he, gazing at him,
{7:16} dixit: Potestatem inter homines habens, cum sis corruptibilis, facis quod vis: noli autem putare genus nostrum a Deo esse derelictum.
{7:16} said: “Having power among men, though you are corruptible, you do what you want, but do not think that our nation has been abandoned by God.
{7:17} Tu autem patienter sustine, et videbis magnam potestatem ipsius, qualiter te, et semen tuum torquebit.
{7:17} And so, wait patiently for a while, and you will see his great power, by the manner in which he will torture you and your offspring.”
{7:18} Post hunc ducebant sextum, et is, mori incipiens, sic ait: Noli frustra errare: nos enim propter nosmetipsos hæc patimur, peccantes in Deum nostrum, et digna admiratione facta sunt in nobis:
{7:18} After this one, they brought the sixth, and he, being about to die, spoke in this way: “Do not go astray in vain. For we suffer because of ourselves, having sinned against our God, yet things worthy of admiration have been accomplished in us.
{7:19} tu autem ne existimes tibi impune futurum, quod contra Deum pugnare tentaveris.
{7:19} But do not consider that you will be without punishment, for you have attempted to fight against God.”
{7:20} Supra modum autem mater mirabilis, et bonorum memoria digna, quæ pereuntes septem filios sub unius diei tempore conspiciens, bono animo ferebat propter spem, quam in Deum habebat:
{7:20} Now the mother was wonderful beyond measure, and a worthy memorial of the good, for she watched her seven sons perish within the time of one day, and she bore it with a good soul, because of the hope that she had in God.
{7:21} singulos illorum hortabatur voce patria fortiter, repleta sapientia: et, femineæ cogitationi masculinum animum inserens,
{7:21} And, with fortitude, she exhorted every one of them, in the language of the fathers, being filled with wisdom. And, joining masculine courage with feminine thinking,
{7:22} dixit ad eos: Nescio qualiter in utero meo apparuistis: neque enim ego spiritum et animam donavi vobis et vitam, et singulorum membra non ego ipsa compegi,
{7:22} she said to them: “I do not know how you were formed in my womb. For I did not give you spirit, nor soul, nor life; neither did I construct each of your limbs.
{7:23} sed enim mundi Creator, qui formavit hominis nativitatem, quique omnium invenit originem, et spiritum vobis iterum cum misericordia reddet et vitam, sicut nunc vosmetipsos despicitis propter leges eius.
{7:23} Nevertheless, the Creator of the world, who formed the nativity of man, and who founded the origins of all, will restore both spirit and life to you again, with his mercy, just as you now despise yourselves for the sake of his laws.”
{7:24} Antiochus autem, contemni se arbitratus, simul et exprobrantis voce despecta, cum adhuc adolescentior superesset, non solum verbis hortabatur, sed et cum iuramento affirmabat se divitem et beatum facturum, et translatum a patriis legibus amicum habiturum, et res necessarias ei præbiturum.
{7:24} But Antiochus, thinking himself despised, and at the same time also despising the voice of the reproacher, when only the youngest was still left, not only exhorted him with words, but also assured him with an oath, that he would make him wealthy and happy, and, if he would convert from the laws of his fathers, he would have him as a friend, and he would provide him with necessary things.
{7:25} Sed ad hæc cum adolescens nequaquam inclinaretur, vocavit rex matrem, et suadebat ei ut adolescenti fieret in salutem.
{7:25} But, when the youth was not swayed by these things, the king called the mother and persuaded her to act toward the youth to save him.
{7:26} Cum autem multis eam verbis esset hortatus, promisit suasurum se filio suo.
{7:26} And so, when he had exhorted her with many words, she promised that she would counsel her son.
{7:27} Itaque inclinata ad illum, irridens crudelem tyrannum, ait patria voce: Fili mi, miserere mei, quæ te in utero novem mensibus portavi, et lac triennio dedi et alui, et in ætatem istam perduxi.
{7:27} Then, leaning towards him and mocking the cruel tyrant, she said in the language of the fathers: “My son, take pity on me, for I carried you for nine months in my womb, and I gave you milk for three years, and I nourished you and led you through to this stage of life.
~ The Jews in ancient times counted any partial calendar year as a year. So, three years of breast-feeding is not 36 months; rather it is part of one calendar year, all of the next calendar year, and part of the subsequent calendar year, amounting to as little as 14 months.
{7:28} Peto, nate, ut aspicias ad cælum et terram, et ad omnia quæ in eis sunt: et intelligas, quia ex nihilo fecit illa Deus, et hominum genus:
{7:28} I ask you, child, gaze upon heaven and earth, and all that is in them, and understand that God made them, and the family of man, out of nothing.
{7:29} ita fiet, ut non timeas carnificem istum, sed dignus fratribus tuis effectus particeps, suscipe mortem, ut in illa miseratione cum fratribus tuis te recipiam.
{7:29} So shall it be that you will not fear this executioner, but, participating worthily with your brothers, you shall accept death, so that, by this mercy, I shall receive you again with your brothers.”
{7:30} Cum hæc illa adhuc diceret, ait adolescens: Quem sustinetis? non obedio præcepto regis, sed præcepto legis, quæ data est nobis per Moysen.
{7:30} While she was still saying these things, the youth said: “What are you waiting for? I will not obey the precepts of the king, but the precepts of the law, which was given to us through Moses.
{7:31} Tu vero, qui inventor omnis malitiæ factus es in Hebræos, non effugies manum Dei.
{7:31} In truth, you, who have been the inventor of all malice against the Hebrews, will not escape the hand of God.
{7:32} Nos enim pro peccatis nostris hæc patimur.
{7:32} For we suffer these things because of our sins.
{7:33} Et si nobis propter increpationem, et correptionem Dominus Deus noster modicum iratus est: sed iterum reconciliabitur servis suis.
{7:33} And if, for the sake of our chastisement and correction, the Lord our God is angry with us for a little while, yet still he will be reconciled again to his servants.
{7:34} Tu autem, o sceleste, et omnium hominum flagitiosissime, noli frustra extolli vanis spebus in servos eius inflammatus.
{7:34} But as for you, O wicked and most disgraceful of all men, do not be extolled over nothing, with vain hopes, while you are inflamed against his servants.
{7:35} Nondum enim omnipotentis Dei, et omnia inspicientis, iudicium effugisti.
{7:35} For you have not yet escaped the judgment of Almighty God, who examines all things.
{7:36} Nam fratres mei, modico nunc dolore sustentato, sub testamento æternæ vitæ effecti sunt: tu vero iudicio Dei iustas superbiæ tuæ pœnas exolves.
{7:36} Therefore, my brothers, having now sustained brief sorrow, have been brought under the covenant of eternal life. But, in truth, you, by the judgment of God, will be released into just punishment for your arrogance.
{7:37} Ego autem, sicut fratres mei, animam, et corpus meum trado pro patriis legibus: invocans Deum maturius genti nostræ propitium fieri, teque cum tormentis et verberibus confiteri quod ipse est Deus solus.
{7:37} But I, like my brothers, deliver up my soul and my body for the sake of the laws of the fathers, calling upon God so as to bring forgiveness upon our nation sooner, and so that you, with torments and lashings, may confess that he alone is God.
~ The word ‘maturius’ refers to an earlier maturity.
{7:38} In me vero et in fratribus meis desinet Omnipotentis ira, quæ super omne genus nostrum iuste superducta est.
{7:38} Truly, in me and in my brothers, the wrath of the Almighty, which has been led over all our people justly, shall cease.”
{7:39} Tunc rex accensus ira in hunc super omnes crudelius desævit, indigne ferens se derisum.
{7:39} Then the king, burning with anger, raged against this one with cruelty beyond all the rest, bearing it indignantly that he himself was derided.
{7:40} Et hic itaque mundus obiit, per omnia in Domino confidens.
{7:40} And so this one also died in purity, trusting in the Lord through all things.
{7:41} Novissime autem post filios et mater consumpta est.
{7:41} Then, last of all, after the sons, the mother also was consumed.
{7:42} Igitur de sacrificiis, et de nimiis crudelitatibus satis dictum est.
{7:42} Therefore, about the sacrifices and about the exceedingly great cruelties, enough has been said.
{8:1} Iudas vero Machabæus, et qui cum illo erant, introibant latenter in castella: et convocantes cognatos, et amicos, et eos, qui permanserunt in Iudaismo, assumentes, eduxerunt ad se sex millia virorum.
{8:1} In truth, Judas Maccabeus, and those who were with him, went secretly into the villages, and, calling together their relatives and friends, and accepting among them those who persevered in Judaism, they brought six thousand men together.
{8:2} 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: to look upon his people, who were downtrodden by all; and to take pity on the temple, which was defiled by the impious;
{8:3} misereretur etiam exterminio civitatis, quæ esset illico complananda, et vocem sanguinis ad se clamantis audiret:
{8:3} and even to take pity on the city by utter destruction, for it was willing to be immediately leveled to the ground; and to hear the voice of the blood that was crying out to him,
~ In other words, they even asked God to utterly destroy the city, and everyone in it, rather than to let these sacrileges and blasphemies continue. It was not the case that the city was going to be destroyed by the Gentiles; they were using the city, profanely, but had no intention of destroying it.
{8:4} memoraretur quoque iniquissimas mortes parvulorum innocentum, et blasphemias nomini suo illatas, et indignaretur super his.
{8:4} so that he would remember also the most iniquitous deaths of the innocent little ones, and the blasphemies brought upon his name; and to show his indignation over these things.
{8:5} At Machabæus, congregata multitudine, intolerabilis Gentibus efficiebatur: ira enim Domini in misericordiam conversa est.
{8:5} And so Maccabeus, having gathered together a multitude, could not be withstood by the Gentiles. For the wrath of the Lord had turned into mercy.
{8:6} Et superveniens castellis, et civitatibus improvisus, succendebat eas: et opportuna loca occupans, non paucas hostium strages dabat:
{8:6} And so, overwhelming the towns and cities unexpectedly, he set them on fire. And, occupying strategic positions, he made no small slaughter of the enemies.
{8:7} maxime autem noctibus ad huiuscemodi excursus ferebatur, et fama virtutis eius ubique diffundebatur.
{8:7} Moreover, especially in the nights, he carried out expeditions in this way. And the fame of his virtuous strength was spread abroad everywhere.
~ The meaning of ‘virtutis’ here is really something like ‘virtuous strength.’ One would not describe even a successful enemy of Israel as ‘virtutis.’
{8:8} Videns autem Philippus paulatim virum ad profectum venire, ac frequentius res ei cedere propere, ad Ptolemæum ducem Cœlesyriæ, et Phœnicis scripsit ut auxilium ferret regis negotiis.
{8:8} Then Philip, seeing that the man gained ground little by little, and that things frequently fell out in his favor, wrote to Ptolemy, governor of Coelesyria and Phoenicia, to send auxiliaries to carry out the work of the king.
{8:9} At ille velociter misit Nicanorem Patrocli de primoribus amicum, datis ei de permistis Gentibus, armatis non minus viginti millibus, ut universum Iudæorum genus deleret, adiuncto ei Gorgia viro militari, et in bellicis rebus experientissimo.
{8:9} And so, he quickly sent Nicanor, son of Patroclus, from his foremost friends, providing him with no less than twenty thousand armed men from throughout the Gentiles, to wipe out the entire race of the Jews, joining with him Gorgias, a military man with very great experience in the things of warfare.
{8:10} Constituit autem Nicanor, ut regi tributum, quod Romanis erat dandum, duo millia talentorum de captivitate Iudæorum suppleret:
{8:10} Moreover, Nicanor decided to raise a tribute for the king of two thousand talents, which was to be given to the Romans, and which would be supplied by means of the captivity of the Jews.
{8:11} statimque ad maritimas civitates misit, convocans ad coemptionem Iudaicorum mancipiorum, promittens se nonaginta mancipia talento distracturum, non respiciens ad vindictam, quæ eum ab Omnipotente esset consecutura.
{8:11} And immediately he sent to the maritime cities, calling them to the auction of the Jewish slaves, promising them a parcel of ninety slaves for one talent, not reflecting on the vengeance which would befall him subsequently from the Almighty.
~ The maritime cities, being ports, would all be centers of commerce and trading. So the Jews were to be sold in lots to these men, wholesale, to be resold later individually or in smaller groups.
{8:12} Iudas autem ubi comperit, indicavit his, qui secum erant, Iudæis Nicanoris adventum.
{8:12} Then, when Judas learned that Nicanor was approaching, he revealed it to those Jews who were with him.
{8:13} Ex quibus quidam formidantes, et non credentes Dei iustitiæ, in fugam vertebantur:
{8:13} And certain ones among them, being afraid and not trusting in the justice of God, turned and fled away.
{8:14} alii vero si quid eis supererat vendebant, simulque Dominum deprecabantur ut eriperet eos ab impio Nicanore, qui eos prius quam cominus veniret, vendiderat:
{8:14} In truth, others sold all that was in excess, and together beseeched the Lord, that he would rescue them from the impious Nicanor, who had sold them before he even came near them,
{8:15} et si non propter eos, propter testamentum tamen quod erat ad patres eorum, et propter invocationem sancti et magnifici nominis eius super ipsos.
{8:15} and if not for their sakes, then for the sake of the covenant which was made with their fathers, and for the sake of the invocation of his holy and magnificent name over them.
{8:16} Convocatis autem Machabæus septem millibus, qui cum ipso erant, rogabat ne hostibus reconciliarentur, neque metuerent inique venientium adversum se hostium multitudinem, sed fortiter contenderent,
{8:16} But Maccabeus, calling together seven thousand who were with him, asked them not to be reconciled to the enemies, and not to fear the multitude of the enemies who came against them unjustly, but to struggle with fortitude,
{8:17} ante oculos habentes contumeliam, quæ loco sancto ab his iniuste esset illata, itemque et ludibrio habitæ civitatis iniuriam, adhuc etiam veterum instituta convulsa.
{8:17} holding before their eyes the contempt that had been brought upon the holy place by them, and likewise also the mockery which they held to the injury of the city, even to the extent of overthrowing the institutions of old.
{8:18} Nam illi quidem armis confidunt, ait, simul et audacia: nos autem in omnipotente Domino, qui potest et venientes adversum nos, et universum mundum uno nutu delere, confidimus.
{8:18} For he said that these, indeed, trust in their weapons, as well as in their boldness; but we trust in the Almighty Lord, who is able to wipe out both those coming against us, and even the whole world, with one nod.
{8:19} Admonuit autem eos et de auxiliis Dei, quæ facta sunt erga parentes: et quod sub Sennacherib centum octoginta quinque millia perierunt:
{8:19} Moreover, he reminded them also of the assistance of God which their parents had received; and how, under Sennacherib, one hundred and eighty-five thousand had perished;
{8:20} et de prælio, quod eis adversus Galatas fuit in Babylonia, ut omnes, ubi ad rem ventum est, Macedonibus sociis hæsitantibus, ipsi sex millia soli peremerunt centum viginti millia propter auxilium illis datum de cælo, et beneficia pro his plurima consecuti sunt.
{8:20} and of the battle by them, which was against the Galatians in Babylonia, how, when the event had arrived and the allies of the Macedonians hesitated, though they were only six thousand in all, yet they slew one hundred and twenty thousand, because of the help provided to them from heaven; and how, for the sake of these things, very many benefits followed.
{8:21} His verbis constantes effecti sunt, et pro legibus, et patria mori parati.
{8:21} By these words, they were brought to constancy and were prepared to die for the laws and their nation.
{8:22} Constituit itaque fratres suos duces utrique ordini, Simonem, et Iosephum, et Ionathan, subiectis unicuique millenis et quingentenis.
{8:22} And so, he appointed his brothers as leaders over each division: Simon, and Joseph, and Jonathan, subjecting one thousand and five hundred men to each of them.
{8:23} Ad hoc etiam ab Esdra lecto illis sancto libro, et dato signo adiutorii Dei, in prima acie ipse dux commisit cum Nicanore.
{8:23} And at that point, the holy book having been read to them by Esdras, and having given them a sign of the assistance of God, with himself leading the first point, he joined battle with Nicanor.
{8:24} Et facto sibi adiutore Omnipotente, interfecerunt super novem millia hominum: maiorem autem partem exercitus Nicanoris vulneribus debilem factam fugere compulerunt.
{8:24} And, with the Almighty as their helper, they slew over nine thousand men. Furthermore, having wounded and disabled the greater part of the army of Nicanor, they forced them to take flight.
{8:25} Pecuniis vero eorum, qui ad emptionem ipsorum venerant, sublatis, ipsos usquequaque persecuti sunt,
{8:25} In fact, they took away the money from those who came to buy them, and they pursued them everywhere.
{8:26} sed reversi sunt hora conclusi: nam erat ante Sabbatum: quam ob causam non perseveraverunt insequentes.
{8:26} But they turned back at the close of the hour, for it was before the Sabbath. For this reason, they did not continue the pursuit.
{8:27} Arma autem ipsorum, et spolia congregantes, Sabbatum agebant: benedicentes Dominum, qui liberavit eos in isto die, misericordiæ initium stillans in eos.
{8:27} But, having gathered together their weapons and spoils, they kept the Sabbath, blessing the Lord who had delivered them in that day, showering the beginning of mercy on them.
{8:28} Post Sabbatum vero debilibus, et orphanis, et viduis diviserunt spolia: et residua ipsi cum suis habuere.
{8:28} In truth, after the Sabbath, they divided the spoils to the disabled, and the orphans, and the widows, and the remainder they kept for themselves and their own.
{8:29} His itaque gestis, et communiter ab omnibus facta obsecratione, misericordem Dominum postulabant, ut in finem servis suis reconciliaretur.
{8:29} And so, when these things were done, and supplication was made by all in common, they asked the merciful Lord to be reconciled to his servants unto the end.
{8:30} Et ex his, qui cum Timotheo, et Bacchide erant contra se contendentes, super viginti millia interfecerunt, et munitiones excelsas obtinuerunt: et plures prædas diviserunt, æquam portionem debilibus, pupillis, et viduis, sed et senioribus facientes.
{8:30} And, among those who were fighting against them with Timothy and Bacchides, they slew more than twenty thousand, and they obtained the high fortresses, and they divided many spoils, making equal portions for the disabled, the fatherless, and the widows, and even the aged.
{8:31} Et cum arma eorum diligenter collegissent, omnia composuerunt in locis opportunis, residua vero spolia Ierosolymam detulerunt:
{8:31} And when they had carefully collected their weapons, they stored them all in strategic places, and, in truth, the remainder of the spoils they carried to Jerusalem.
{8:32} et Philarchen, qui cum Timotheo erat, interfecerunt, virum scelestum, qui in multis Iudæos afflixerat.
{8:32} And they put to death Philarches, a wicked man, who was with Timothy, who had brought many afflictions upon the Jews.
{8:33} Et cum epinicia agerent Ierosolymis, eum, qui sacras ianuas incenderat, id est, Callisthenem, cum in quoddam domicilium refugisset, incenderunt, digna ei mercede pro impietatibus suis reddita.
{8:33} And when they celebrated the song of victory at Jerusalem, they burned him who had set fire to the sacred doors, that is, Callisthenes, when he had taken refuge in a certain house, repaying him a worthy reward for his impieties.
{8:34} Facinorosissimus autem Nicanor, qui mille negotiantes ad Iudæorum venditionem adduxerat,
{8:34} But as for that most vicious Nicanor, who had led in a thousand merchants for the sale of the Jews,
{8:35} humiliatus auxilio Domini ab his, quos nullos existimaverat, deposita veste gloriæ, per mediterranea fugiens, solus venit Antiochiam, summam infelicitatem de interitu sui exercitus consecutus.
{8:35} he was brought low with the help of the Lord, and by those whom he considered to be worthless. Putting aside the glorious vestments, fleeing by an inland route, he arrived alone at Antioch, having been brought to the greatest unhappiness by the destruction of his army.
{8:36} Et qui promiserat Romanis se tributum restituere de captivitate Ierosolymorum, prædicabat nunc protectorem Deum habere Iudæos, et ob ipsum invulnerabiles esse, eo quod sequerentur leges ab ipso constitutas.
{8:36} And he who had promised to pay a tribute to the Romans from the captives of Jerusalem, now professed that the Jews had God as their protector, and, for this reason, they were invulnerable, because they followed the laws established by him.
{9:1} Eodem tempore Antiochus inhoneste revertebatur de Perside.
{9:1} At the same time, Antiochus returned in dishonor from Persia.
{9:2} Intraverat enim in eam, quæ dicitur Persepolis, et tentavit expoliare templum, et civitatem opprimere: sed multitudine ad arma concurrente, in fugam versi sunt: et ita contigit ut Antiochus post fugam 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, rushing to arms, turned them to flight, and so it happened that Antiochus, after fleeing, returned in disgrace.
{9:3} Et cum venisset circa Ecbatanam, recognovit quæ erga Nicanorem, et Timotheum gesta sunt.
{9:3} And when he had arrived near Ecbatana, he realized what had happened to Nicanor and Timothy.
{9:4} Elatus autem in ira, arbitrabatur se iniuriam illorum, qui se fugaverant, posse in Iudæos retorquere: ideoque iussit agitari currum suum, sine intermissione agens iter, cælesti eum iudicio perurgente, eo quod ita superbe locutus est se venturum Ierosolymam, et congeriem sepulchri Iudæorum eam facturum.
{9:4} And so, rising up in anger, he thought to turn back upon the Jews the injury done by those who had put him to flight. And, therefore, he ordered his chariot to be driven without stopping along the way, for the judgment of heaven was urging him on, because he had spoken so arrogantly about how he would come to Jerusalem and make it into a mass grave for the Jews.
{9:5} Sed qui universa conspicit Dominus Deus Israel, percussit eum insanabili, et invisibili plaga. Ut enim finivit hunc ipsum sermonem, apprehendit eum dolor dirus viscerum, et amara internorum tormenta:
{9:5} But the Lord God of Israel, who oversees all things, struck him with an incurable and invisible plague. For, as soon as he had finished these words, a dire pain in his abdomen seized him, with bitter internal torments.
{9:6} et quidem satis iuste, quippe qui multis, et novis cruciatibus aliorum torserat viscera, licet ille nullo modo a sua malitia cessaret.
{9:6} And, indeed, it sprung forth justly, since he had tormented the internal organs of others with many strange and new tortures, yet he in no way ceased from his malice.
{9:7} Super hoc autem superbia repletus, ignem spirans animo in Iudæos, et præcipiens accelerari negotium, contigit illum impetu euntem de curru cadere, et gravi corporis collisione membra vexari.
{9:7} But, beyond this, being filled with arrogance, breathing fire with his soul against the Jews, and instructing the task to be accelerated, it happened that, as he was rushing on forcefully, he fell from the chariot, and his limbs were afflicted with a serious bruising of the body.
{9:8} Isque qui sibi videbatur etiam fluctibus maris imperare, supra humanum modum superbia repletus, et montium altitudines in statera appendere, nunc humiliatus ad terram in gestatorio portabatur, manifestam Dei virtutem in semetipso contestans:
{9:8} And he, being filled with arrogance beyond human means, seemed to himself to command even the waves of the sea and to weigh even the heights of the mountains in a balance. But now, humbled to the ground, he was carried on a stretcher, calling himself as a witness to the manifest virtue of God.
~ The phrase ‘in semetipso contestans’ means ‘calling himself as a witness;’ the verb refers to calling a witness, but in this case before God, the witness is himself and his own misfortune.
{9:9} ita ut de corpore impii vermes scaturirent, ac viventis in doloribus carnes eius effluerent, odore etiam illius et fœtore exercitus gravaretur.
{9:9} So then, worms swarmed from his impious body, and, as he lived on in pain, his flesh fell away, and then his odorous stench oppressed the army.
{9:10} Et qui paulo ante sidera cæli contingere se arbitrabatur, eum nemo poterat propter intolerantiam fœtoris portare.
{9:10} And him who, a little before, thought that he could touch the stars of heaven, no one could endure to carry, because of the intolerable stench.
{9:11} Hinc igitur cœpit ex gravi superbia deductus ad agnitionem sui venire, divina admonitus plaga, per momenta singula doloribus suis augmenta capientibus.
{9:11} And so, from then on, being led away from his heavy arrogance by the admonishment of a divine plague, he began to come to an understanding of himself, with his pains increasing through every moment.
{9:12} Et cum nec ipse iam fœtorem suum ferre posset, ita ait: Iustum est subditum esse Deo, et mortalem non paria Deo sentire.
{9:12} And, when he could not even bear his own stench, he spoke in this way: “It is just to be subject to God, and a mortal should not consider himself equal to God.”
{9:13} Orabat autem hic scelestus Dominum, a quo non esset misericordiam consecuturus.
{9:13} Then this wicked one prayed to the Lord, from whom, subsequently, there might be no mercy.
~ In other words, there would be no mercy for him, if he did not soon repent, since he was wicked and near death.
{9:14} Et civitatem, ad quam festinans veniebat ut eam ad solum deduceret, ac sepulchrum congestorum faceret, nunc optat liberam reddere:
{9:14} And the city, to which he was going in haste to pull it down to the ground and to make it a mass grave, he now wanted to make free.
{9:15} et Iudæos, quos nec sepultura quidem se dignos habiturum, sed avibus ac feris diripiendos traditurum, et cum parvulis exterminaturum dixerat, æquales nunc Atheniensibus facturum pollicetur:
{9:15} And the Jews, whom he had said he certainly did not consider worthy even to be buried, but would deliver them to be torn apart by birds and wild beasts, and would exterminate them with their little ones, he now promised to make equal with the Athenians.
{9:16} templum etiam sanctum, quod prius expoliaverat, optimis donis ornaturum, et sancta vasa multiplicaturum, et pertinentes ad sacrificia sumptus de redditibus suis præstaturum:
{9:16} And even the holy temple, which before he had plundered, he would adorn with the best gifts, and increase the holy vessels, and pay out from his revenues the charges pertaining to the sacrifices.
{9:17} super hæc, et Iudæum se futurum, et omnem locum terræ perambulaturum, et prædicaturum Dei potestatem.
{9:17} Beyond these things, he would even become a Jew himself, and would travel through every place on earth and declare the power of God.
{9:18} Sed non cessantibus doloribus (supervenerat enim in eum iustum Dei iudicium) desperans scripsit ad Iudæos in modum deprecationis epistolam hæc continentem:
{9:18} But, when his pains did not cease, (for the just judgment of God had overwhelmed him,) in despair he wrote to the Jews, in the manner of a supplication, a letter composed in this way:
{9:19} OPTIMIS civibus Iudæis plurimam salutem, et bene valere, et esse felices, rex et principes Antiochus.
{9:19} “To the very good citizens of the Jews, Antiochus, king and ruler, wishes much health, and welfare, and happiness.
{9:20} Si bene valetis, et filii vestri, et ex sententia vobis cuncta sunt, maximas agimus gratias.
{9:20} If you and your sons are faring well, and if everything is according to your will, we give very great thanks.
{9:21} Et ego in infirmitate constitutus, vestri autem memor benigne reversus de Persidis locis, et infirmitate gravi apprehensus, necessarium duxi pro communi utilitate curam habere:
{9:21} And so, fixed in infirmity, yet kindly remembering you, I am returning from the places of Persia, and, having been seized by a serious infirmity, I considered it necessary to have a concern for the common good,
{9:22} non desperans memetipsum, sed spem multam habens effugiendi infirmitatem.
{9:22} not despairing in myself, but having a great hope to escape the infirmity.
{9:23} Respiciens autem quod et pater meus, quibus temporibus in locis superioribus ducebat exercitum, ostendit qui post se susciperet principatum:
{9:23} Moreover, considering that my father also, during the time that he led an army into the upper regions, revealed who would take up the leadership after him,
{9:24} ut si quid contrarium accideret, aut difficile nunciaretur, scientes hi, qui in regionibus erant, cui esset rerum summa derelicta, non turbarentur.
{9:24} so that, if anything contrary should occur, or any if difficulties should be reported, those who were in the regions, knowing to whom the whole matter had been bequeathed, would not be disturbed.
{9:25} Ad hæc, considerans de proximo potentes quosque, et vicinos temporibus insidiantes, et eventum expectantes, designavi filium meum Antiochum regem, quem sæpe recurrens in superiora regna multis vestrum commendabam: et scripsi ad eum quæ subiecta sunt.
{9:25} In addition to these things, considering that whichever are the nearest powers and neighbors lie in ambush for the right time and await the right event, I have designated my son, Antiochus, as king, whom I frequently commended to many of you while traveling in the upper provinces. And I have written to him what I have added below.
{9:26} Ora itaque vos, et peto memores beneficiorum publice et privatim, ut unusquisque conservet fidem ad me et ad filium meum.
{9:26} And so, I beg you and petition you, that remembering the public and private benefits, each one will continue to be faithful to me and to my son.
{9:27} Confido enim, eum modeste et humane acturum, et sequentem propositum meum, et communem vobis fore.
{9:27} For I trust that he will behave with moderation and humanity, and that, following my intentions, he will be impartial to you.”
{9:28} Igitur homicida, et blasphemus pessime percussus, et ut ipse alios tractaverat, peregre in montibus miserabili obitu vita functus est.
{9:28} And so the murderer and blasphemer, having been struck very badly, just as he himself had treated others, passed from this life in a miserable death on a journey among the mountains.
{9:29} Transferebat autem corpus Philippus collactaneus eius: qui, metuens filium Antiochi, ad Ptolemæum Philometorem in Ægyptum abiit.
{9:29} But Philip, who was nurtured with him, carried away his body, and, fearing the son of Antiochus, went into Egypt to Ptolemy Philometor.
~ The term ‘collactaneus’ literally refers to two infants both breast-fed by the same mother or nurse. However, in this case it may be more metaphorical, i.e. that they were raised together.
{10:1} Machabæus autem, et qui cum eo erant, Domino se protegente, templum quidem, et civitatem recepit:
{10:1} But Maccabeus and those who were with him, the Lord protecting them, even recovered the temple and the city.
{10:2} aras autem, quas alienigenæ per plateas extruxerant, itemque delubra demolitus est.
{10:2} Then he demolished the altars, which the foreigners had constructed in the streets, and likewise the shrines.
{10:3} Et purgato templo, aliud altare fecerunt: et de ignitis lapidibus igne concepto sacrificia obtulerunt post biennium, et incensum, et lucernas, et panes propositionis posuerunt.
{10:3} And, having purged the temple, they made another altar. And, taking glowing stones from the fire, they began to offer sacrifices again after two years, and they set out incense, and lamps, and the bread of the Presence.
{10:4} Quibus gestis, rogabant Dominum prostrati in terram, ne amplius talibus malis inciderent: sed et, si quando peccassent, ut ab ipso mitius corriperentur, et non barbaris, ac blasphemis hominibus traderentur.
{10:4} Having done these things, they petitioned the Lord, lying prostrate on the ground, lest they should fall once more into such evils, but also, if they should at any time sin, that they might be chastised by him more mildly, and not be delivered over to barbarians and blasphemous men.
{10:5} Qua die autem templum ab alienigenis pollutum fuerat, contigit eadem die purificationem fieri, vigesima quinta mensis, qui fuit Casleu.
{10:5} Then, on the day that the temple had been polluted by the foreigners, it happened on the same day that the purification was accomplished, on the twenty-fifth day of the month, which was Kislev.
{10:6} Et cum lætitia diebus octo egerunt in modum tabernaculorum, recordantes quod ante modicum temporis diem sollemnem tabernaculorum in montibus, et in speluncis more bestiarum egerant.
{10:6} And they celebrated for eight days with joy, in the manner of the Feast of Tabernacles, remembering that, a little time before, they had celebrated the solemn days of the Feast of Tabernacles in mountains and caves, in the manner of wild beasts.
{10:7} Propter quod thyrsos, et ramos virides, et palmas præferebant ei, qui prosperavit mundari locum suum.
{10:7} Because of this, they now preferred to carry boughs and green branches and palms, for him who had prospered the cleansing of his place.
{10:8} Et decreverunt communi præcepto, et decreto, universæ genti Iudæorum omnibus annis agere dies istos.
{10:8} And they decreed a common precept and decree, that all the people of the Jews should keep those days every year.
{10:9} Et Antiochi quidem, qui appellatus est Nobilis, vitæ excessus ita se habuit.
{10:9} Now certainly Antiochus, who was called illustrious, held himself to be so at the passing of his life.
~ In other words, Antiochus was called illustrious, and he thought himself to be illustrious, even unto death.
{10:10} Nunc autem de Eupatore Antiochi impii filio, quæ gesta sunt narrabimus, breviantes mala, quæ in bellis gesta sunt.
{10:10} But next we will describe what happened with Eupator, the son of the impious Antiochus, abridging the evils which happened in the wars.
{10:11} Hic enim suscepto regno, constituit super negotia regni Lysiam quemdam, Phœnicis, et Syriæ militiæ principem.
{10:11} For when he assumed the kingdom, he appointed, over the affairs of the kingdom, a certain Lysias, leader of the Phoenician and Syrian military.
{10:12} Nam Ptolemæus, qui dicebatur Macer, iusti tenax, erga Iudæos esse constituit, et præcipue propter iniquitatem, quæ facta erat in eos, et pacifice agere cum eis.
{10:12} For Ptolemy, who was called Macer, decided to be strict in justice toward the Jews, especially because of the iniquity that had been done to them, and to deal with them peacefully.
{10:13} Sed ob hoc accusatus ab amicis apud Eupatorem, cum frequenter proditor audiret, eo quod Cyprum creditam sibi a Philometore deseruisset, et ad Antiochum Nobilem translatus etiam ab eo recessisset, veneno vitam finivit.
{10:13} But, for this reason, he was accused before Eupator by his friends, and was frequently called a traitor. For he had deserted Cyprus, which Philometor had entrusted to him. And so, transferring to Antiochus the illustrious, he even withdrew from him. And he ended his life by poison.
{10:14} Gorgias autem, cum esset dux locorum, assumptis advenis frequenter Iudæos debellabat.
{10:14} But Gorgias, when he was the leader of the places, taking to him new arrivals, frequently made war against the Jews.
{10:15} Iudæi vero, qui tenebant opportunas munitiones, fugatos ab Ierosolymis suscipiebant, et bellare tentabant.
{10:15} In truth, the Jews, who held the strategic fortresses, took in those who were fleeing from Jerusalem, and they attempted to make war.
{10:16} Hi vero, qui erant cum Machabæo, per orationes Dominum rogantes ut esset sibi adiutor, impetum fecerunt in munitiones Idumæorum:
{10:16} In fact, those who were with Maccabeus, petitioning the Lord through prayers to be their helper, made a forceful attack upon the fortresses of the Idumeans.
{10:17} multaque vi insistentes, loca obtinuerunt, occurrentes interemerunt, et omnes simul non minus viginti millibus trucidaverunt.
{10:17} And, persevering with much force, they obtained the places, killing those they met, and cutting down in all no less than twenty thousand.
{10:18} Quidam autem, cum confugissent in duas turres valde munitas, omnem apparatum ad repugnandum habentes,
{10:18} Yet certain ones, when they had fled into two well-fortified towers, gave all appearance of fighting back.
{10:19} Machabæus ad eorum expugnationem, relicto Simone, et Iosepho, itemque Zachæo: eisque qui cum ipsis erant satis multis, ipse ad eas, quæ amplius perurgebant, pugnas conversus est.
{10:19} So Maccabeus left behind Simon and Joseph, and likewise Zachaeus, and those who were with them, to fight against them. And since those who were with them were sufficient in number, he turned back to those who attacked more forcefully.
{10:20} Hi vero, qui cum Simone erant, cupiditate ducti, a quibusdam, qui in turribus erant, suasi sunt pecunia: et septuaginta millibus didrachmis acceptis, dimiserunt quosdam effugere.
{10:20} In truth, those who were with Simon, being led by avarice, were persuaded by money from certain ones who were in the towers. And accepting seventy thousand didrachmas, they allowed certain ones to flee.
{10:21} Cum autem Machabæo nunciatum esset quod factum est, principibus populi congregatis, accusavit, quod pecunia fratres vendidissent, adversariis eorum dimissis.
{10:21} But when what was done had been reported to Maccabeus, gathering together the leaders of the people, he accused those who had sold their brothers for money, having sent away their adversaries.
{10:22} Hos igitur proditores factos interfecit, et confestim duas turres occupavit.
{10:22} Therefore, he executed these who had acted as traitors, and he quickly captured the two towers.
{10:23} Armis autem ac manibus omnia prospere agendo in duabus munitionibus plus quam viginti millia peremit.
{10:23} And so, having success in arms and in all things that he took in hand, he destroyed more than twenty thousand in the two fortresses.
{10:24} At Timotheus, qui prius a Iudæis fuerat superatus, convocato exercitu peregrinæ multitudinis, et congregato equitatu Asiano, advenit quasi armis Iudæam capturus.
{10:24} And Timothy, who had been overcome by the Jews before, calling together a multitude of foreign troops and gathering horsemen from Asia, arrived as if he would capture Judea with arms.
{10:25} Machabæus autem, et qui cum ipso erant, appropinquante illo, deprecabantur Dominum, caput terra aspergentes, lumbosque ciliciis præcincti,
{10:25} But Maccabeus, and those who were with him, as he was approaching, beseeched the Lord, sprinkling dirt on their heads and wrapping their waists with haircloth.
{10:26} ad altaris crepidinem provoluti, ut sibi propitius, inimicis autem eorum esset inimicus, et adversariis adversaretur, sicut lex dicit.
{10:26} And lying prostrate at the pedestal of the altar, they beseeched him to be forgiving to them, but to be an enemy to their enemies, and an adversary to their adversaries, just as the law says.
{10:27} Et ita post orationem, sumptis armis, longius de civitate procedentes, et proximi hostibus effecti, resederunt.
{10:27} And so, after prayer, taking up arms, they proceeded further from the city, and, reaching close proximity to the enemies, they settled in.
{10:28} Primo autem solis ortu utrique commiserunt: isti quidem victoriæ, et prosperitatis sponsorem cum virtute Dominum habentes: illi autem ducem belli animum habebant.
{10:28} But, as soon as the sun rose, both sides joined battle: these ones having the guarantee of victory and success by the strength of the Lord, yet the others having courage as their leader in battle.
{10:29} Sed, cum vehemens pugna esset, apparuerunt adversariis de cælo viri quinque in equis, frenis aureis decori, ducatum Iudæis præstantes:
{10:29} But, while they were fighting vehemently, to the adversaries there appeared from heaven five men on horses, which were adorned with bridles of gold, providing leadership to the Jews.
{10:30} ex quibus duo Machabæum medium habentes, armis suis circumseptum incolumem conservabant: in adversarios autem tela, et fulmina iaciebant, ex quo et cæcitate confusi, et repleti perturbatione cadebant.
{10:30} Two of them, having Maccabeus in the middle and surrounding him with their weapons, kept him safe. But, at the enemy, they cast darts and lightning, so that they fell down, being both confused with blindness and filled with disturbances.
{10:31} Interfecti sunt autem viginti millia quingenti, et equites sexcenti.
{10:31} Moreover, there were slain twenty thousand five hundred, along with six hundred horsemen.
{10:32} Timotheus vero confugit in Gazaram præsidium munitum, cui præerat Chæreas.
{10:32} In fact, Timothy fled away to Gazara, to a fortified stronghold, where Chaereas was in charge.
{10:33} Machabæus autem, et qui cum eo erant, lætantes obsederunt præsidium diebus quatuor.
{10:33} Then Maccabeus, and those who were with him, joyfully besieged the stronghold for four days.
{10:34} At hi, qui intus erant, loci firmitate confisi, supra modum maledicebant, et sermones nefandos iactabant.
{10:34} But those who were inside, trusting to the strength of the place, spoke evil without limit and cast out nefarious words.
{10:35} Sed cum dies quinta illucesceret, viginti iuvenes ex his, qui cum Machabæo erant, accensi animis propter blasphemiam, viriliter accesserunt ad murum, et feroci animo incedentes ascendebant:
{10:35} But when the fifth day began to dawn, twenty youths of those who were with Maccabeus, inflamed in soul because of the blasphemy, manfully approached to the wall, and, advancing with fierce courage, ascended it.
{10:36} sed et alii similiter ascendentes, turres, portasque succendere aggressi sunt, atque ipsos maledicos vivos concremare.
{10:36} Moreover, others also getting up after them, went to set fire to the towers and the gates, and to burn the blasphemers alive.
{10:37} Per continuum autem biduum præsidio vastato, Timotheum occultantem se in quodam repertum loco peremerunt: et fratrem illius Chæream, et Apollophanem occiderunt.
{10:37} Then, having continued throughout two days to lay waste to the fortress, they killed Timothy, who was found hiding himself in a certain place. And they also killed his brother Chaereas, and Apollophanes.
{10:38} Quibus gestis, in hymnis et confessionibus benedicebant Dominum, qui magna fecit in Israel, et victoriam dedit illis.
{10:38} When this was done, they blessed the Lord with hymns and confessions, who had done great things in Israel and had given them the victory.
{11:1} Sed parvo post tempore, Lysias procurator regis, et propinquus, ac negotiorum præpositus, graviter ferens de his, quæ acciderant,
{11:1} But a short time afterwards, Lysias, the procurator of the king and a near relative, who also was in charge of the government, was heavily weighed upon by what had happened.
{11:2} congregatis octoginta millibus, et equitatu universo, veniebat adversus Iudæos, existimans se civitatem quidem captam Gentibus habitaculum facturum,
{11:2} Gathering together eight thousand, along with all the horsemen, he came against the Jews, thinking that the city would certainly be captured, making it a dwelling place for the Gentiles,
{11:3} templum vero in pecuniæ quæstum, sicut cetera delubra Gentium, habiturum, et per singulos annos vænale sacerdotium:
{11:3} in truth, also thinking to make a profit in money from the temple, just as from the other shrines of the Gentiles, and to put the priesthood up for sale every year.
{11:4} nusquam recogitans Dei potestatem, sed mente effrenatus in multitudine peditum, et in millibus equitum, et in octoginta elephantis confidebat.
{11:4} Never recognizing the power of God, but inflated in mind, he trusted in the multitude of the foot soldiers, and in the thousands of horsemen, and in the eighty elephants.
{11:5} Ingressus autem Iudæam, et appropians Bethsuræ, quæ erat in angusto loco, ab Ierosolyma intervallo quinque stadiorum, illud præsidium expugnabat.
{11:5} And so, he entered Judea, and, approaching Bethzur, which was in a narrow place, at an interval of five stadia from Jerusalem, he laid siege to that stronghold.
~ The distance of five stadia is just under one kilometer, or just under 0.6 miles.
{11:6} Ut autem Machabæus, et qui cum eo erant, cognoverunt expugnari præsidia, cum fletu et lacrymis rogabant Dominum, et omnis turba simul, ut bonum Angelum mitteret ad salutem Israel.
{11:6} But when Maccabeus and those who were with him realized that the strongholds were besieged, they and all the crowd together petitioned the Lord with weeping and tears, that he would send a good Angel to save Israel.
{11:7} Et ipse primus Machabæus, sumptis armis, ceteros adhortatus est simul secum periculum subire, et ferre auxilium fratribus suis.
{11:7} And so the leader Maccabeus, taking up arms, exhorted the others, to undergo the peril together with him, and to bring assistance to their brothers.
{11:8} Cumque pariter prompto animo procederent, Ierosolymis apparuit præcedens eos eques in veste candida, armis aureis hastam vibrans.
{11:8} And when they together were going forth with a ready spirit, there appeared at Jerusalem a horseman, preceding them in radiant clothing and with weapons of gold, waving a spear.
{11:9} Tunc omnes simul benedixerunt misericordem Dominum, et convaluerunt animis: non solum homines, sed et bestias ferocissimas, et muros ferreos parati penetrare.
{11:9} Then they all together blessed the merciful Lord, and strengthened their souls, being prepared to break through not only men, but also the most ferocious beasts and walls of iron.
{11:10} Ibant igitur prompti, de cælo habentes adiutorem, et miserantem super eos Dominum.
{11:10} Thus, they went forth readily, having a helper from heaven, and with the Lord taking pity on them.
{11:11} Leonum autem more impetu irruentes in hostes, prostraverunt ex eis undecim millia peditum, et equitum mille sexcentos:
{11:11} Then, rushing violently against the enemy, in the manner of lions, they struck down from among them: eleven thousand foot soldiers and one thousand six hundred horsemen.
{11:12} universos autem in fugam verterunt, plures autem ex eis vulnerati nudi evaserunt. Sed et ipse Lysias turpiter fugiens evasit.
{11:12} And they turned all the rest to flight. But many of them, being wounded, escaped with nothing. And Lysias himself also escaped, fleeing in disgrace.
~ The word ‘nudi’ does not mean ‘naked’ in this context; rather, it means that they escaped empty-handed, with no weapons or supplies.
{11:13} Et quia non insensatus erat, secum ipse reputans, factam erga se diminutionem, et intelligens invictos esse Hebræos, omnipotentis Dei auxilio innitentes, misit ad eos:
{11:13} And because he was not irrational, thinking to himself about the loss that had happened against him, and understanding the Hebrews to be invincible because they depend upon the help of Almighty God, he sent to them,
{11:14} promisitque se consensurum omnibus, quæ iusta sunt, et regem compulsurum amicum fieri.
{11:14} and he promised that he would agree to all things that are just, and that he would persuade the king to be their friend.
{11:15} Annuit autem Machabæus precibus Lysiæ, in omnibus utilitati consulens: et quæcumque Machabæus scripsit Lysiæ de Iudæis, ea rex concessit.
{11:15} Then Maccabeus assented to the request of Lysias, considering it useful in every way. And whatever Maccabeus wrote to Lysias, concerning the Jews, the king consented to it.
{11:16} Nam erant scriptæ Iudæis epistolæ a Lysia quidem hunc modum continentes: LYSIAS populo Iudæorum salutem.
{11:16} For there were letters written to the Jews from Lysias, which, indeed, were composed in this way: “Lysias, to the people of the Jews: greetings.
{11:17} Ioannes, et Abesalom, qui missi fuerant a vobis, tradentes scripta, postulabant ut ea, quæ per illos significabantur, implerem.
{11:17} John and Absalom, who had been sent from you to deliver your writings, requested that I would implement these things that were signified by them.
{11:18} Quæcumque igitur regi potuerunt perferri, exposui: et quæ res permittebat, concessit.
{11:18} Therefore, whatever things could be brought before the king, I have presented them. And he has conceded to those things that are permitted.
{11:19} Si igitur in negotiis fidem conservaveritis, et deinceps bonorum vobis causa esse tentabo.
{11:19} If, therefore, you will keep yourselves faithful in these matters, then, from now on, I will endeavor to be a cause of your good.
{11:20} De ceteris autem per singula verbo mandavi et istis, et his, qui a me missi sunt, colloqui vobiscum.
{11:20} But as for other particulars, I have given orders by word, both to these, and to those who have been sent by me, to confer with you.
{11:21} Bene valete. Anno centesimo quadragesimo octavo mensis Dioscori, die vigesima et quarta.
{11:21} Farewell. In the one hundred forty-eighth year, on the twenty-fourth day of the month of Dioscorus.”
{11:22} Regis autem epistola ista continebat: REX Antiochus Lysiæ fratri salutem.
{11:22} But the letter of the king contained this: “King Antiochus to Lysias, his brother: greetings.
{11:23} Patre nostro inter deos translato, nos volentes eos, qui sunt in regno nostro sine tumultu agere, et rebus suis adhibere diligentiam,
{11:23} Since our father has been transferred among the gods, we are willing that those who are in our kingdom should act without tumult, and should attend diligently to their own concerns.
{11:24} audivimus Iudæos non consensisse patri meo ut transferrentur ad ritum Græcorum, sed tenere velle suum institutum, ac propterea postulare a nobis concedi sibi legitima sua.
{11:24} We have heard that the Jews would not consent to my father to convert to the rites of the Greeks, but that they chose to keep to their own institutions, and, because of this, that they ask of us to leave them to their own laws.
{11:25} Volentes igitur hanc quoque gentem quietam esse, statuentes iudicavimus, templum restitui illis, ut agerent secundum suorum maiorum consuetudinem.
{11:25} Therefore, wanting this nation, likewise, to be at rest, we have reached a judgment that the temple should be restored to them, so that they may act according to the custom of their ancestors.
{11:26} Bene igitur feceris, si miseris ad eos, et dexteram dederis: ut cognita nostra voluntate, bono animo sint, et utilitatibus propriis deserviant.
{11:26} You will do well, therefore, if you send to them and grant them a pledge, so that our will becomes known, and they may be of good courage, and may look after their own needs.”
{11:27} Ad Iudæos vero regis epistola talis erat: REX Antiochus senatui Iudæorum, et ceteris Iudæis salutem.
{11:27} Truly, the letter of the king to the Jews was such as this: “King Antiochus to the senate of the Jews, and to the rest of the Jews: greetings.
{11:28} Si valetis, sic estis ut volumus: sed et ipsi bene valemus.
{11:28} If you are well, such is what we desire. But we ourselves are also well.
{11:29} Adiit nos Menelaus, dicens velle vos descendere ad vestros, qui sunt apud nos.
{11:29} Menelaus came to us, saying that you wished to come down to your own, who are among us.
{11:30} His igitur, qui commeant usque ad diem trigesimum mensis Xanthici, damus dextras securitatis,
{11:30} Therefore, we grant a pledge of security to those who come and go, even until the thirtieth day of the month of Xanthicus,
{11:31} ut Iudæi utantur cibis, et legibus suis, sicut et prius: et nemo eorum ullo modo molestiam patiatur de his, quæ per ignorantiam gesta sunt.
{11:31} so that the Jews may make use of their own foods and laws, just as also before, and so that none of them should endure any kind of trouble for things which have been done by ignorance.
{11:32} Misimus autem et Menelaum, qui vos alloquatur.
{11:32} And so, we have also sent Menelaus, who will talk with you.
{11:33} Valete. Anno centesimo quadragesimo octavo, Xanthici mensis quintadecima die.
{11:33} Farewell. In the one hundred forty-eighth year, on the fifteenth day of the month of Xanthicus.”
{11:34} Miserunt autem etiam Romani epistolam, ita se habentem: QUINTUS Memmius, et Titus Manilius legati Romanorum, populo Iudæorum salutem.
{11:34} But the Romans also now sent a letter, having this in it: “Quintus Memmius and Titus Manilius, ambassadors of the Romans, to the people of the Jews: greetings.
{11:35} De his, quæ Lysias cognatus regis concessit vobis, et nos concessimus.
{11:35} Concerning these things that Lysias, the relative of the king, has conceded to you, we also have conceded.
{11:36} De quibus autem ad regem iudicavit referendum, confestim aliquem mittere, diligentius inter vos conferentes, ut decernamus, sicut congruit vobis: nos enim Antiochiam accedimus.
{11:36} But about such things as he judged should be referred to the king, send someone, as soon as you have diligently conferred among yourselves, so that we may make a decree, just as it is agreeable to you. For we are going to Antioch.
{11:37} Ideoque festinate rescribere, ut nos quoque sciamus cuius estis voluntatis.
{11:37} And, therefore, make haste to write back, so that we may know whatever your will may be.
{11:38} Bene valete. Anno centesimo quadragesimo octavo, quintadecima die mensis Xanthici.
{11:38} Farewell. In the one hundred forty-eighth year, on the fifteenth day of the month of Xanthicus.”
{12:1} His factis pactionibus, Lysias pergebat ad regem, Iudæi autem agriculturæ operam dabant.
{12:1} After these pacts were made, Lysias proceeded on to the king, but the Jews undertook the work of agriculture.
{12:2} Sed hi, qui resederant, Timotheus, et Apollonius Gennæi filius, sed et Hieronymus, et Demophon super hos, et Nicanor Cypriarches, non sinebant eos in silentio agere, et quiete.
{12:2} However, those who had withdrawn: Timothy, and Apollonius, the son of Gennaeus, along with Hieronymus, and Demophon, and, in addition to these, Nicanor, the governor of Cyprus, would not permit them to live in peace and quiet.
{12:3} Ioppitæ vero tale quoddam flagitium perpetrarunt: rogaverunt Iudæos, cum quibus habitabant, ascendere scaphas, quas paraverant, cum uxoribus, et filiis, quasi nullis inimicitiis inter eos subiacentibus.
{12:3} Truly, those of Joppa were also perpetrators of very shameful acts. They asked the Jews, who lived among them, to go up into small boats, which they had prepared, with their wives and sons, as if no underlying hostility was between them.
{12:4} Secundum commune itaque decretum civitatis, et ipsis acquiescentibus, pacisque causa nihil suspectum habentibus: cum in altum processissent, submerserunt non minus ducentos.
{12:4} And so, according to the common decree of the city, they acquiesced to them, having no suspicions and because there was peace. When they had proceeded out into deep water, they drowned no less than two hundred of them.
{12:5} Quam crudelitatem Iudas in suæ gentis homines factam ut cognovit, præcepit viris, qui erant cum ipso: et invocato iusto iudice Deo,
{12:5} When Judas learned of the cruelty done to the men of his nation, he informed the men who were with him, and, having called upon God, the Just Judge,
{12:6} venit adversus interfectores fratrum, et portum quidem noctu succendit, scaphas exussit, eos autem, qui ab igne refugerant, gladio peremit.
{12:6} he went against the executors of his brothers, and he even set the port on fire in the night; he burned the boats, but those who took refuge from the fire, he destroyed with the sword.
{12:7} Et cum hæc ita egisset, discessit quasi iterum reversurus, et universos Ioppitas eradicaturus.
{12:7} And when he had done these things in this way, he departed, as if he would return again to eradicate all those of Joppa.
{12:8} Sed cum cognovisset et eos, qui erant Iamniæ, velle pari modo facere habitantibus secum Iudæis,
{12:8} But when he also realized those who were of Jamnia wanted to act in a similar way to the Jews living among them,
{12:9} Iamnitis quoque nocte supervenit, et portum cum navibus succendit: ita ut lumen ignis appareret Ierosolymis a stadiis ducentis quadraginta.
{12:9} he went against those of Jamnia also by night, and he set the port on fire, along with the ships, so much so that the light of the fire was seen at Jerusalem, two hundred and forty stadia away.
~ The distance of 240 stadia is about 27.5 miles or about 44 kilometers.
{12:10} Inde cum iam abiissent novem stadiis, et iter facerent ad Timotheum, commiserunt cum eo Arabes quinque millia viri, et equites quingenti.
{12:10} When they had now gone from there nine stadia, and were making their way toward Timothy, they met in battle with those of Arabia: five thousand men and five hundred horsemen.
{12:11} Cumque pugna valida fieret, et auxilio Dei prospere cessisset, residui Arabes victi, petebant a Iuda dextram sibi dari, promittentes se pascua daturos, et in ceteris profuturos.
{12:11} And when a strong fight occurred, and, by the help of God, it ceased favorably, the remainder of the Arabians who were overcome petitioned Judas to give them a pledge, promising to give him pastures and to assist him in other things in the future.
~ Notice, from the way that this passage is worded, that Judas and his army did not fare so well in this battle. They obtained the upper hand after a difficult fight, but they did not completely defeat the Arabs. The battle ceased (cessisset) and the situation at that cessation favored (prospere) Judas, but the Arabs did not turn and flee. It was a marginal victory, not a rout.
{12:12} Iudas autem, arbitratus vere in multis eos utiles, promsit pacem: dextrisque acceptis, discessere ad tabernacula sua.
{12:12} Then Judas, thinking that they truly might be useful in many ways, promised peace. And after receiving the pledge of his right hand, they withdrew to their tents.
{12:13} Aggressus est autem et civitatem quamdam firmam pontibus murisque circumseptam, quæ a turbis habitabatur gentium promiscuarum, cui nomen Casphin.
{12:13} Then he also assaulted a certain strong city, surrounded with bridges and walls, which was inhabited by a crowd from many different nations, the name of which is Casphin.
{12:14} Hi vero, qui intus erant, confidentes in stabilitate murorum, et apparatu alimoniarum, remissius agebant, maledictis lacessentes Iudam, et blasphemantes, ac loquentes quæ fas non est.
{12:14} In truth, those who were inside, trusting in the strength of the walls and in the preparations of rations, acted irresponsibly, and they challenged Judas with evil words and blaspheming, as well as by speaking what is not lawful.
{12:15} Machabæus autem, invocato magno mundi Principe, qui sine arietibus, et machinis temporibus Iesu præcipitavit Iericho, irruit ferociter muris:
{12:15} But Maccabeus rushed fiercely to the walls, calling upon the great Leader of the world, who, without battering rams or machines of war, had thrown down the walls of Jericho in the time of Joshua.
{12:16} et capta civitate per Domini voluntatem innumerabiles cædes fecit, ita ut adiacens stagnum stadiorum duorum latitudinis, sanguine interfectorum fluere videretur.
{12:16} And, having captured the city through the will of the Lord, he made a slaughter without number, so much so that an adjoining pool, two stadia in width, was seen to flow with the blood of the slain.
{12:17} Inde discesserunt stadia septingenta quinquaginta, et venerunt in Characa ad eos, qui dicuntur Tubianæi, Iudæos:
{12:17} From there, they withdrew seven hundred and fifty stadia, and they came to Charax, to those Jews who are called Tubianites.
{12:18} et Timotheum quidem in illis locis non comprehenderunt, nulloque negotio perfecto regressus est, relicto in quodam loco firmissimo præsidio.
{12:18} And Timothy, indeed, they did not find in those places, for he withdrew before he completed any endeavor, having left behind a very strong garrison in a certain place.
{12:19} Dositheus autem, et Sosipater, qui erant duces cum Machabæo, peremerunt a Timotheo relictos in præsidio, decem millia viros.
{12:19} But Dositheus and Sosipater, who were commanders with Maccabeus, destroyed those who were left behind by Timothy in the stronghold: ten thousand men.
{12:20} At Machabæus, ordinatis circum se sex millibus, et constitutis per cohortes, adversus Timotheum processit, habentem secum centum viginti millia peditum, equitumque duo millia quingentos.
{12:20} And Maccabeus, having positioned six thousand men around him and having divided them into cohorts, went forth against Timothy, who had with him one hundred twenty thousand foot soldiers, and two thousand five hundred horsemen.
A cohort, at least among the Romans, was supposed to be 360 men, so the number of men cited as six thousand is like an approximation, or else the dividing into cohorts is an approximation.
{12:21} Cognito autem Iudæ adventu, Timotheus præmisit mulieres, et filios, et reliquum apparatum, in præsidium, quod Carnion dicitur: erat enim inexpugnabile, et accessu difficile propter locorum angustias.
{12:21} But when Timothy learned of the arrival of Judas, he sent ahead the women, and the children, and the remainder of the preparations, into a fortress, which is called Carnion. For it was impregnable and difficult to access because of the narrowness of the places.
{12:22} Cumque cohors Iudæ prima apparuisset, timor hostibus incussus est, ex præsentia Dei, qui universa conspicit, et in fugam versi sunt alius ab alio, ita ut magis a suis deiicerentur, et gladiorum suorum ictibus debilitarentur.
{12:22} And when the first cohort of Judas had appeared, the enemies were struck with fear by the presence of God, who beholds all things, and they were turned to flight, one over another, to such an extent that they were being knocked over by one another and were being wounded with the strokes of their own swords.
{12:23} Iudas autem vehementer instabat puniens profanos, et prostravit ex eis triginta millia virorum.
{12:23} But Judas pursued them vehemently, punishing the profane and striking down thirty thousand of their men.
{12:24} Ipse vero Timotheus incidit in partes Dosithei, et Sosipatris: et multis precibus postulabat ut vivus dimitteretur, eo quod multorum ex Iudæis parentes haberet, ac fratres, quos morte eius decipi eveniret.
{12:24} In truth, Timothy himself fell to the group under Dositheus and Sosipater. And with much begging, he pleaded with them to release him alive, because he held the parents and brothers of many of the Jews, who, at his death, might happen to be mistreated.
~ This last part sound like a veiled threat by Timothy against those Jews whom his men held under their power.
{12:25} Et cum fidem dedisset restituturum se eos secundum constitutum, illæsum eum dimiserunt propter fratrum salutem.
{12:25} And when he had given his faith that he would restore them according to the agreement, they released him unharmed, for the sake of their brothers’ well-being.
{12:26} Iudas autem egressus est ad Carnion, interfectis viginti quinque millibus.
{12:26} Then Judas departed to Carnion, where he slew twenty-five thousand.
{12:27} Post horum fugam, et necem, movit exercitum ad Ephron civitatem munitam, in qua multitudo diversarum gentium habitabat: et robusti iuvenes pro muris consistentes fortiter repugnabant: in hac autem machinæ multæ, et telorum erat apparatus.
{12:27} After having put to flight or killed these, he moved his army to Ephron, a fortified city, in which there lived a multitude of diverse peoples. And hardy young men, standing upon the walls, put up a strong fight. Moreover, in this place, there were many machines of war, and equipment for casting darts.
{12:28} Sed cum Omnipotentem invocassent, qui potestate sua vires hostium confringit, ceperunt civitatem: et ex eis, qui intus erant, viginti quinque millia prostraverunt.
{12:28} But when they had called upon the Almighty, who with his power breaks the strength of enemies, they seized the city. And they struck down twenty-five thousand of those who were inside.
{12:29} Inde ad civitatem Scytharum abierunt, quæ ab Ierosolymis sexcentis stadiis aberat.
{12:29} From there, they went to the city of Scythia, which was six hundred stadia away from Jerusalem.
{12:30} Contestantibus autem his, qui apud Scythopolitas erant, Iudæis, quod benigne ab eis haberentur, etiam temporibus infelicitatis quod modeste secum egerint:
{12:30} But the Jews, those who were among the Scythians, testified that they were treated kindly by them, and that, even in the times of unhappiness, they had treated them mildly.
{12:31} gratias agentes eis, et exhortati etiam de cetero erga genus suum benignos esse, venerunt Ierosolymam die sollemni septimanarum instante.
{12:31} They gave thanks to them, exhorting them to be kind to their people, now and at other times. And they went to Jerusalem, as the solemn days of the seven weeks were underway.
~ Or, ‘as the solemn days of the Feast of Weeks were approaching.’
{12:32} Et post Pentecosten abierunt contra Gorgiam præpositum Idumææ.
{12:32} And, after Pentecost, they marched against Gorgias, the foremost leader over Idumea.
{12:33} Exivit autem cum peditibus tribus millibus, et equitibus quadringentis.
{12:33} And he went out with three thousand foot soldiers and four hundred horsemen.
{12:34} Quibus congressis, contigit paucos ruere Iudæorum.
{12:34} And when they came together, it happened that a few of the Jews were overthrown.
{12:35} Dositheus vero quidam de Bacenoris eques, vir fortis, Gorgiam tenebat: et, cum vellet illum capere vivum, eques quidam de Thracibus irruit in eum, humerumque eius amputavit: atque ita Gorgias effugit in Maresa.
{12:35} In fact, a certain Dositheus, a horseman of Bacenor, a strong man, took hold of Gorgias. And when he would have captured him alive, a certain horseman of the Thracians rushed upon him and cut off his arm, and so, in this way, Gorgias escaped to Maresa.
{12:36} At illis, qui cum Esdrim erant, diutius pugnantibus et fatigatis, invocavit Iudas Dominum adiutorem, et ducem belli fieri:
{12:36} But when those who were with Esdris had fought all day and were fatigued, Judas called upon the Lord to be their helper and leader in the battle.
{12:37} incipiens voce patria, et cum hymnis clamorem extollens, fugam Gorgiæ militibus incussit.
{12:37} Beginning in the language of the fathers, and loudly extolling hymns, he inspired the soldiers of Gorgias to take flight.
{12:38} Iudas autem collecto exercitu venit in civitatem Odollam: et, cum septima dies superveniret, secundum consuetudinem purificati, in eodem loco Sabbatum egerunt.
{12:38} Then Judas, having collected his army, went into the city Adullam. And, when the seventh day came, they purified themselves according to the custom, and they kept the Sabbath in the same place.
{12:39} Et sequenti die venit cum suis Iudas, ut corpora prostratorum tolleret, et cum parentibus poneret in sepulchris paternis.
{12:39} And the following day, Judas came with his own, in order to take away the bodies of the fallen, and to place them in the sepulchers of their fathers with their ancestors.
{12:40} Invenerunt autem sub tunicis interfectorum de donariis idolorum, quæ apud Iamniam fuerunt, a quibus lex prohibet Iudæos: omnibus ergo manifestum factum est, ob hanc causam eos corruisse.
{12:40} But they found, under the tunics of the slain, some of the treasures of the idols that were near Jamnia, which were prohibited to Jews by the law. Therefore, it became manifest that it was for this reason that they had been overthrown.
{12:41} Omnes itaque benedixerunt iustum iudicium Domini, qui occulta fecerat manifesta.
{12:41} And so, they all blessed the just judgment of the Lord, who had made hidden things manifest.
{12:42} Atque ita ad preces conversi, rogaverunt ut id, quod factum erat, delictum oblivioni traderetur. At vero fortissimus Iudas hortabatur populum conservare se sine peccato, sub oculis videntes quæ facta sunt pro peccatis eorum, qui prostrati sunt.
{12:42} So then, turning themselves to prayers, they petitioned him that the offense which had been done would be delivered into oblivion. And truly, the very strong Judas exhorted the people to keep themselves without sin, since they had seen with their own eyes what had happened because of the sins of those who were struck down.
{12:43} Et facta collatione, duodecim millia drachmas argenti misit Ierosolymam offerri pro peccatis mortuorum sacrificium, bene et religiose de resurrectione cogitans,
{12:43} And, calling an assembly, he sent twelve thousand drachmas of silver to Jerusalem, to be offered for a sacrifice for the sins of the dead, thinking well and religiously about the resurrection,
{12:44} (nisi enim eos, qui ceciderant, resurrecturos speraret, superfluum videretur, et vanum orare pro mortuis)
{12:44} (for if he had not hoped that those who had fallen would be resurrected, it would have seemed superfluous and vain to pray for the dead,)
{12:45} et quia considerabat quod hi, qui cum pietate dormitionem acceperant, optimam haberent repositam gratiam.
{12:45} and because he considered that those who had fallen asleep with piety had great grace stored up for them.
{12:46} Sancta ergo, et salubris est cogitatio pro defunctis exorare, ut a peccatis solvantur.
{12:46} Therefore, it is a holy and beneficial thought to pray on behalf of those who have passed away, so that they may be released from sins.
{13:1} Anno centesimo quadragesimo nono, cognovit Iudas Antiochum Eupatorem venire cum multitudine adversus Iudæam,
{13:1} In the one hundred and forty-ninth year, Judas realized that Antiochus Eupator was coming with a multitude against Judea.
{13:2} et cum eo Lysiam procuratorem, et præpositum negotiorum, secum habentem peditum centum decem millia, et equitum quinque millia, et elephantos viginti duos, currus cum falcibus trecentos.
{13:2} And with him was Lysias, the procurator, who was in charge of the government, having with him one hundred and ten thousand foot soldiers, five thousand horsemen, and twenty-two elephants, and three hundred swift chariots with curved blades.
{13:3} Commiscuit autem se illis et Menelaus: et cum multa fallacia deprecabatur Antiochum, non pro patriæ salute, sed sperans se constitui in principatum.
{13:3} Menelaus also joined himself to them, and with many lies he pleaded with Antiochus, not for the welfare of his country, but hoping that he would be appointed as first ruler.
{13:4} Sed Rex regum suscitavit animos Antiochi in peccatorem: et suggerente Lysia hunc esse causam omnium malorum, iussit (ut eis est consuetudo) apprehensum in eodem loco necari.
{13:4} But the King of kings awakened the mind of Antiochus against the sinner. And when Lysias was suggesting this to be the cause of all the evils, he ordered (as is the custom with them) that he should be apprehended and killed in the same place.
{13:5} Erat autem in eodem loco turris quinquaginta cubitorum, aggestum undique habens cineris: hæc prospectum habebat in præceps.
{13:5} Now there was, in the same place, a tower of fifty cubits, having a pile of ashes on every side. This had a lookout over a precipice.
{13:6} Inde in cinerem deiici iussit sacrilegum, omnibus eum propellentibus ad interitum.
{13:6} From there, he ordered this sacrilegious one to be thrown down into the ashes, with all propelling him into the afterlife.
{13:7} Et tali lege prævaricatorem legis contigit mori, nec terræ dari Menelaum.
{13:7} And by such a law, it turned out that the betrayer of the law, Menelaus, died, not having so much as a burial in the earth.
{13:8} Et quidem satis iuste: nam quia multa erga aram Dei delicta commisit, cuius ignis, et cinis erat sanctus: ipse in cineris morte damnatus est.
{13:8} And indeed, this satisfied justice, for just as he had committed many offenses toward the altar of God, the fire and ashes of which are holy, so was he condemned to die in ashes.
{13:9} Sed rex mente effrenatus veniebat, nequiorem se patre suo Iudæis ostensurus.
{13:9} But the king, with his mind being unbridled, came to reveal himself as more wicked to the Jews than his father was.
{13:10} Quibus Iudas cognitis, præcepit populo ut die ac nocte Dominum invocarent, quo, sicut semper, et nunc adiuvaret eos:
{13:10} When Judas understood this, he instructed the people to call upon the Lord day and night, so that, just as always, now also he would help them.
{13:11} quippe qui lege, et patria, sanctoque templo privari vererentur: ac populum, qui nuper paululum respirasset, ne sineret blasphemis rursus nationibus subdi.
{13:11} Of course, they were afraid to be deprived of their law and their country, and of the holy temple, and also that he might allow the people, who had recently taken a breath for a little while, to be again subdued by blasphemous nations.
{13:12} Omnibus itaque simul id facientibus, et petentibus a Domino misericordiam cum fletu, et ieiuniis, per triduum continuum prostratis, hortatus est eos Iudas ut se præpararent.
{13:12} And so, having together done all these things, and having sought mercy from the Lord with weeping and fasting, lying prostrate on the ground continually for three days, Judas exhorted them to prepare themselves.
{13:13} Ipse vero cum senioribus cogitavit prius quam rex admoveret exercitum ad Iudæam, et obtineret civitatem, exire, et Domini iudicio committere exitum rei.
{13:13} In truth, with the elders he decided that, before the king could move his army into Judea and obtain the city, they would go out and commit the outcome of the event to the judgment of the Lord.
{13:14} Dans itaque potestatem omnium Deo mundi Creatori, et exhortatus suos ut fortiter dimicarent, et usque ad mortem pro legibus, templo, civitate, patria, et civibus starent, circa Modin exercitum constituit.
{13:14} And so, giving everything to God, the Creator of the world, and having exhorted his own to contend with fortitude and to stand up, even unto death, for the laws, the temple, the city, their country and the citizens: he positioned his army around Modin.
{13:15} Et dato signo suis Dei victoriæ, iuvenibus fortissimis electis, nocte aggressus aulam regiam, in castris interfecit viros quatuor millia, et maximum elephantorum cum his, qui superpositi fuerant:
{13:15} And having given his own a sign of the victory of God, he attacked the quarters of the king by night, with the strongest chosen young men, and he slew four thousand men in the camp, and the greatest of the elephants, along with those who would have been positioned on them.
{13:16} summoque metu, ac perturbatione hostium castra replentes, rebus prospere gestis, abierunt.
{13:16} And so, having filled the camp of their enemies with the greatest fear and disturbance, they went away with good success.
{13:17} Hoc autem factum est die illucescente, adiuvante eum Domini protectione.
{13:17} Now this was done at the first light of day, with the Lord assisting and protecting them.
{13:18} Sed rex, accepto gustu audaciæ Iudæorum, arte difficultatem locorum tentabat:
{13:18} But the king, having received a taste of the audacity of the Jews, attempted to take the difficult places by craftiness.
~ The king attempts to win without a major battle, by deceitful negotiations, ‘arte,’ so as to capture the more difficult places without heavy losses. Such is the tactic used by the Antichrist to obtain power over the world (early 25th century).
{13:19} et Bethsuræ, quæ erat Iudæorum præsidium munitum, castra admovebat: sed fugabatur, impingebat, minorabatur.
{13:19} And so, he moved his camp to Bethzur, which was a fortified garrison of the Jews. But as he struck, he was put to flight and reduced in number.
{13:20} His autem, qui intus erant, Iudas necessaria mittebat.
{13:20} Then Judas sent necessities to those who were inside.
{13:21} Enunciavit autem mysteria hostibus Rhodocus quidam de Iudaico exercitu, qui requisitus comprehensus est, et conclusus.
{13:21} But Rhodocus, a certain one from the Jewish army, reported the secrets to the enemies, so he was sought out, apprehended, and imprisoned.
{13:22} Iterum rex sermonem habuit ad eos, qui erant in Bethsuris: dextram dedit: accepit: abiit.
{13:22} Again, the king held talks with those who were in Bethzur. He gave his right hand as a pledge, and accepted theirs, and he went away.
{13:23} Commisit cum Iuda, superatus est. Ut autem cognovit rebellasse Philippum Antiochiæ, qui relictus erat super negotia, mente consternatus Iudæos deprecans, subditusque eis, iurat de omnibus, quibus iustum visum est: et reconciliatus obtulit sacrificium, honoravit templum, et munera posuit:
{13:23} He joined battle with Judas; he was overcome. But when he realized that Philip, who had been left out of these events, had rebelled at Antioch, he was in a consternation of mind, and, begging the Jews, and being submissive to them, he swore to all things that seemed just. And, being reconciled, he offered sacrifice, honored the temple, and left gifts.
{13:24} Machabæum amplexatus est, et fecit eum a Ptolemaide usque ad Gerrenos ducem et principem.
{13:24} He embraced Maccabeus, and he made him commander and leader from Ptolemais all the way to the Gerrenians.
{13:25} Ut autem venit Ptolemaidam, graviter ferebant Ptolemenses amicitiæ conventionem, indignantes ne forte fœdus irrumperent.
{13:25} But when he arrived at Ptolemais, the Ptolemaians considered the conditions of the alliance burdensome, being indignant lest perhaps they might break the pact.
{13:26} Tunc ascendit Lysias tribunal, et exposuit rationem, et populum sedavit, regressusque est Antiochiam: et hoc modo regis profectio, et reditus processit.
{13:26} Then Lysias went up to the tribunal, and explained the reasons, and calmed the people, and so he returned to Antioch. And this is the way things went concerning the journey and return of the king.
{14:1} Sed post triennii tempus cognovit Iudas, et qui cum eo erant, Demetrium Seleuci cum multitudine valida, et navibus per portam Tripolis ascendisse ad loca opportuna,
{14:1} But after a time of three years, Judas and those who were with him realized that Demetrius of Seleucus had gone up to strategic places with a very strong multitude and a navy at the port of Tripoli,
{14:2} et tenuisse regiones adversus Antiochum, et ducem eius Lysiam.
{14:2} and had taken hold of the regions opposite Antiochus, and his commander, Lysias.
{14:3} Alcimus autem quidam, qui summus sacerdos fuerat, sed voluntarie coinquinatus est temporibus commistionis, considerans nullo modo sibi esse salutem, neque accessum ad altare,
{14:3} Now a certain Alcimus, who had been high priest, but who had willfully defiled himself in the time of the co-mingling, considering there to be no means for his safety, nor access to the altar,
~ The time of the co-mingling was when the Gentiles tried to force the Jews to adhere to their pagan sacrifices and to renounce the Jewish Faith.
{14:4} venit ad regem Demetrium centesimo quinquagesimo anno, offerens ei coronam auream, et palmam, super hæc et thallos, qui templi esse videbantur. Et ipsa quidem die siluit.
{14:4} went to king Demetrius in the one hundred and fiftieth year, offering to him a crown of gold, and a palm, and beyond these, some branches that seemed to belong to the temple. And, indeed, on that day, he was silent.
{14:5} Tempus autem opportunum dementiæ suæ nactus, convocatus a Demetrio ad consilium, et interrogatus quibus rebus et consiliis Iudæi niterentur,
{14:5} But, having met with an opportune time for his madness, he was called to a counsel by Demetrius and asked what things the Jews relied upon and what were their counsels.
~ So, about halfway through the Antichrist’s reign (i.e. in the mid 2430’s), an evil leader among the apostate and severely heretical Christians will similarly advise the Antichrist about the faithful Christians who resist him.
{14:6} respondit: Ipsi, qui dicuntur Assidæi Iudæorum, quibus præest Iudas Machabæus, bella nutriunt, et seditiones movent, nec patiuntur regnum esse quietum.
{14:6} He responded: “Those among the Jews who are called Hasideans, of whom Judas Maccabeus is foremost, nourish wars, and raise seditions, and will not permit the kingdom to be at peace.
{14:7} Nam et ego defraudatus parentum gloria (dico autem summo sacerdotio) huc veni:
{14:7} For I also, being cheated out of the glory of my ancestors (but I speak of the high priesthood), have come here,
{14:8} primo quidem utilitatibus regis fidem servans, secundo autem etiam civibus consulens: nam illorum pravitate universum genus nostrum non minime vexatur.
{14:8} first, indeed, in faithful service to the king’s interests, but also as an advisor of the citizens. For our entire nation is no less afflicted by their depravity.
{14:9} Sed oro his singulis o rex cognitis, et regioni, et generi secundum humanitatem tuam pervulgatam omnibus prospice.
{14:9} But I beg you, O king, knowing each of these things, look after both the region and our people, according to your humanity, which is publicly known to all.
{14:10} Nam, quamdiu superest Iudas, impossibile est, pacem esse negotiis.
{14:10} For, as long as Judas survives, it is impossible for the matter to be at peace.”
~ Literally, ‘superest’ means ‘is above,’ in other words, as long as Judas ‘is above ground’ (i.e. alive).
{14:11} Talibus autem ab hoc dictis, et ceteri amici, hostiliter se habentes adversus Iudam, inflammaverunt Demetrium.
{14:11} Then, having spoken such things before them, the rest of the allies, who held themselves to be enemies against Judas, further inflamed Demetrius.
{14:12} Qui statim Nicanorem præpositum elephantorum ducem misit in Iudæam:
{14:12} And immediately he sent Nicanor, the commander over the elephants, into the first position against Judea,
{14:13} datis mandatis ut ipsum quidem Iudam caperet: eos vero, qui cum illo erant, dispergeret, et constitueret Alcimum maximi templi summum sacerdotem.
{14:13} giving him orders to be certain to capture Judas himself, and, truly, to scatter all those who were with him, and to appoint Alcimus as the high priest of the great temple.
{14:14} Tunc gentes, quæ de Iudæa fugerant Iudam, gregatim se Nicanori miscebant, miserias, et clades Iudæorum prosperitates rerum suarum existimantes.
{14:14} Then the Gentiles, who had fled from Judas away from Judea, mingled themselves in flocks with Nicanor, thinking that the miseries and calamities of the Jews would become the cause of their prosperity.
{14:15} Audito itaque Iudæi Nicanoris adventu, et conventu nationum, conspersi terra rogabant eum, qui populum suum constituit, ut in æternum custodiret, quique suam portionem signis evidentibus protegit.
{14:15} And so, when the Jews heard of Nicanor’s arrival and that the nations were assembled, they, sprinkling dirt on their heads, petitioned him who established his people to preserve them in eternity, and who likewise protected his portion by clear signs.
{14:16} Imperante autem duce, statim inde moverunt, conveneruntque ad castellum Dessau.
{14:16} Then, at the command of their leader, they moved promptly from there, and together assembled at the town of Dessau.
{14:17} Simon vero frater Iudæ commiserat cum Nicanore: sed conterritus est repentino adventu adversariorum.
{14:17} In truth, Simon, the brother of Judas, had joined battle with Nicanor, but he became frightened at the unexpected arrival of the adversaries.
{14:18} Nicanor tamen, audiens virtutem comitum Iudæ, et animi magnitudinem, quam pro patriæ certaminibus habebant, sanguine iudicium facere metuebat.
{14:18} Even so, Nicanor, hearing of the virtue of the companions of Judas, and the great courage with which they struggled on behalf of their country, was afraid to accomplish judgment by the sword.
{14:19} Quam ob rem præmisit Posidonium, et Theodotium, et Matthiam, ut darent dextras atque acciperent.
{14:19} For this reason, he sent ahead Posidonius, and Theodotus, and Matthias, so as to give and receive the pledge of right hands.
{14:20} Et cum diu de his consilium ageretur, et ipse dux ad multitudinem retulisset, omnium una fuit sententia amicitiis annuere.
{14:20} And when a council was held all day about this, and the commander had brought it before the multitude, they were all of one opinion to consent to an alliance.
{14:21} Itaque diem constituerunt, qua secreto inter se agerent: et singulis sellæ prolatæ sunt, et positæ.
{14:21} And so, they appointed a day, on which they would act among themselves secretly, and seats were brought out and placed for each of them.
~ They decided to make an alliance, but they were secretly planning to break the alliance on an appointed day.
{14:22} Præcepit autem Iudas armatos esse locis opportunis, ne forte ab hostibus repente mali aliquid oriretur: et congruum colloquium fecerunt.
{14:22} But Judas instructed armed men to be in strategic places, lest some kind of malice might unexpectedly spring up from the enemies. And they had an agreeable conference.
{14:23} Morabatur autem Nicanor Ierosolymis, nihilque inique agebat, gregesque turbarum, quæ congregatæ fuerant, dimisit.
{14:23} Then Nicanor stayed in Jerusalem, and he did no iniquity; he sent away the flocks of the crowds, which had been gathered together.
{14:24} Habebat autem Iudam semper charum ex animo, et erat viro inclinatus.
{14:24} And Judas always held him dear to the heart, and was favorably inclined toward the man.
{14:25} Rogavitque eum ducere uxorem, filiosque procreare. Nuptias fecit: quiete egit, communiterque vivebant.
{14:25} And he asked him to consider a wife, and to procreate sons. He got married; he lived quietly, and they all lived in common.
{14:26} Alcimus autem, videns charitatem illorum ad invicem, et conventiones, venit ad Demetrium, et dicebat, Nicanorem rebus alienis assentire, Iudamque regni insidiatorem successorem sibi destinasse.
{14:26} But Alcimus seeing the love that they had for one another, and the agreements, went to Demetrius, and he told him that Nicanor had assented to foreign interests, and that he had chosen Judas, a traitor to the kingdom, as his successor.
{14:27} Itaque rex exasperatus, et pessimis huius criminationibus irritatus, scripsit Nicanori, dicens, graviter quidem se ferre de amicitiæ conventione, iubere tamen Machabæum citius vinctum mittere Antiochiam.
{14:27} And so the king, being exasperated and provoked by this very wicked accusation, wrote to Nicanor, saying that he was certainly overburdened by the agreement of alliance, and he ordered him nevertheless to send Maccabeus quickly to Antioch in chains.
{14:28} Quibus cognitis, Nicanor consternabatur, et graviter ferebat, si ea, quæ convenerant, irrita faceret, nihil læsus a viro.
{14:28} When this was known, Nicanor was in consternation, and he took it grievously that he would make void the things that were agreed, having received no injury from the man.
{14:29} Sed, quia regi resistere non poterat, opportunitatem observabat, qua præceptum perficeret.
{14:29} But, because he was not able to oppose the king, he watched for an opportunity to follow through with the orders.
{14:30} At Machabæus, videns secum austerius agere Nicanorem, et consuetum occursum ferocius exhibentem, intelligens non ex bono esse austeritatem istam, paucis suorum congregatis, occultavit se a Nicanore.
{14:30} But Maccabeus, seeing that Nicanor acted more formally with him, and that, when they met together as usual, he exhibited insolence, understood this austerity not to be from goodness. So, gathering together a few men, he hid himself from Nicanor.
{14:31} Quod cum ille cognovit fortiter se a viro præventum, venit ad maximum et sanctissimum templum: et sacerdotibus solitas hostias offerentibus, iussit sibi tradi virum.
{14:31} But when he realized that he was effectively prevented by the man, he went to the greatest and holiest temple, and he ordered the priests, offering the usual sacrifices, to deliver the man to him.
{14:32} Quibus cum iuramento dicentibus nescire se ubi esset qui quærebatur, extendens manum ad templum,
{14:32} When these spoke oaths to him that they did not know where he who was being sought was, he extended his hand toward the temple,
{14:33} iuravit, dicens: Nisi Iudam mihi vinctum tradideritis, istud Dei fanum in planitiem deducam, et altare effodiam, et templum hoc Libero patri consecrabo.
{14:33} and he swore, saying: “Unless you deliver Judas to me in chains, I will reduce this shrine of God to the ground, and I will dig up the altar, and I will consecrate this temple to Liber the father.”
~ Calling the Temple of Jerusalem a ‘fanum’ was somewhat derogatory, as it is the term used more often for pagan shrines than for the holy Temple of Jerusalem.
{14:34} Et his dictis abiit. Sacerdotes autem protendentes manus in cælum, invocabant eum, qui semper propugnator esset gentis ipsorum, hæc dicentes:
{14:34} And having said this, he departed. But the priests, extending their hands toward heaven, called upon him who had always fought for his people, saying this:
{14:35} Tu Domine universorum, qui nullius indiges, voluisti templum habitationis tuæ fieri in nobis.
{14:35} “O Lord of the universe, who needs nothing, you willed that the temple of your dwelling should be with us.
{14:36} Et nunc Sancte sanctorum omnium Domine, conserva in æternum impollutam domum istam, quæ nuper mundata est.
{14:36} And now, O Lord, Holy of all holies, preserve unpolluted, until eternity, this house, which was recently made clean.”
{14:37} Razias autem quidam de senioribus ab Ierosolymis delatus est Nicanori, vir amator civitatis, et bene audiens: qui pro affectu pater Iudæorum appellabatur.
{14:37} Then Razias, a certain one of the elders from Jerusalem, was brought before Nicanor; the man was of good reputation, and was one who loved the city. For his affection, he was called the father of the Jews.
{14:38} Hic multis temporibus continentiæ propositum tenuit in Iudaismo, corpusque et animam tradere contentus pro perseverantia.
{14:38} This one, for a long time, held on to his purpose of continuing in Judaism, and he was content to hand over body and life, so that he might persevere in it.
{14:39} Volens autem Nicanor manifestare odium, quod habebat in Iudæos, misit milites quingentos, ut eum comprehenderent.
{14:39} Then Nicanor, being willing to manifest the hatred that he held for the Jews, sent five hundred soldiers to apprehend him.
{14:40} Putabat enim, si illum decepisset, se cladem Iudæis maximam illaturum.
{14:40} For he thought, if he mistreated him, it would bring great disaster upon the Jews.
{14:41} Turbis autem irruere in domum eius, et ianuam dirumpere, atque ignem admovere cupientibus, cum iam comprehenderetur, gladio se petiit;
{14:41} Now, as the group sought to rush into his house, and to break open the door, and wanting even to bring in fire, as he was about to be apprehended, he struck himself with the sword:
{14:42} eligens nobiliter mori potius, quam subditus fieri peccatoribus, et contra natales suos indignis iniuriis agi.
{14:42} choosing to prefer to die nobly rather than to become subject to sinners, or to suffer unworthy injustices against his birth.
~ Scripture is infallible. This event actually happened. This man’s action in taking his own life was immoral. But Scripture is not approving of his deed, but merely explaining why he acted in this way. Often, even along with an action that is a mortal sin, there is some good to be found. Also, notice how, by Providence, his death is not an easy or happy death, because Divine Providence does not approve of suicide.
{14:43} Sed, cum per festinationem non certo ictu plagam dedisset, et turbæ intra ostia irrumperent, recurrens audacter ad murum, præcipitavit semetipsum viriliter in turbas:
{14:43} But, since he had, in haste, not obtained the certitude of a decisive wound, and the crowd was breaking in the doors, he, running boldly to the wall, manfully threw himself down upon the crowd.
{14:44} quibus velociter locum dantibus casui eius, venit per mediam cervicem:
{14:44} But they quickly provided a place for his fall, so he landed at the middle of the neck.
{14:45} et cum adhuc spiraret, accensus animo, surrexit: et cum sanguis eius magno fluxu deflueret, et gravissimis vulneribus esset saucius, cursu turbam pertransiit:
{14:45} And, since he was still breathing, and being inflamed in soul, he rose up, and as his blood flowed down in a great stream, being very gravely wounded, he ran through the crowd.
{14:46} et stans supra quamdam petram præruptam, et iam exsanguis effectus, complexus intestina sua utrisque manibus, proiecit super turbas, invocans Dominatorem vitæ ac spiritus, ut hæc illi iterum redderet: atque ita vita defunctus est.
{14:46} And standing upon a certain steep rock, and being now almost without blood, grasping his intestines with both hands, he threw himself over the crowd, calling upon the Ruler of life as well as spirit, to restore these to him again. And so he passed away from this life.
{15:1} Nicanor autem, ut comperit Iudam esse in locis Samariæ, cogitavit cum omni impetu die Sabbati committere bellum.
{15:1} But when Nicanor discovered Judas to be in the places of Samaria, he decided to meet him in warfare with all violence, on the Sabbath day.
{15:2} Iudæis vero, qui illum per necessitatem sequebantur, dicentibus: Ne ita ferociter, et barbare feceris, sed honorem tribue diei sanctificationis, et honora eum, qui universa conspicit:
{15:2} In truth, the Jews who followed him out of necessity were saying: “Do not act so fiercely and barbarously, but give honor to the day of sanctification and reverence to him who beholds all things.”
{15:3} ille infelix interrogavit, si est potens in cælo, qui imperavit agi diem Sabbatorum.
{15:3} That unhappy man asked, “Is there a powerful One in heaven, who commanded the day of the Sabbath to be kept.”
~ Some Jews were in the army of Nicanor, out of necessity (by forced conscription), but they were not willing to do battle on the Sabbath. They were willing to attack Judas, but not willing to offend against the holy day. That unhappy man (‘ille infelix’) is Nicanor.
{15:4} Et respondentibus illis, Est Dominus vivus ipse in cælo potens, qui iussit agi septimam diem.
{15:4} And they responded to him, “There is the living Lord himself in heaven, the powerful One, who ordered the seventh day to be kept.”
{15:5} At ille ait: Et ego potens sum super terram, qui impero sumi arma, et negotia regis impleri. Tamen non obtinuit ut consilium perficeret.
{15:5} And so he said: “I also am powerful upon the earth, so I command arms to be taken up and the king’s plans to be fulfilled.” Nevertheless, he did not succeed in accomplishing his plan.
{15:6} Et Nicanor quidem cum summa superbia erectus, cogitaverat commune trophæum statuere de Iuda.
{15:6} And Nicanor, being certainly lifted up with the greatest arrogance, had decided to establish a public monument of his victory over Judas.
{15:7} Machabæus autem semper confidebat cum omni spe auxilium sibi a Deo affuturum.
{15:7} But Maccabeus, as always, trusted with all hope that God would be present to help them.
{15:8} Et hortabatur suos ne formidarent ad adventum nationum, sed in mente haberent adiutoria sibi facta de cælo, et nunc sperarent ab Omnipotente sibi affuturam victoriam.
{15:8} And he exhorted his own not to fear the arrival of the nations, but to keep in mind the assistance they had received before from heaven, and now to hope for a future victory from the Almighty.
{15:9} Et allocutus eos de lege, et prophetis, admonens etiam certamina, quæ fecerant prius, promptiores constituit eos:
{15:9} And speaking to them from the law and the prophets, reminding them even of the conflicts they had fought before, he made them more willing.
{15:10} et ita animis eorum erectis simul ostendebat Gentium fallaciam, et iuramentorum prævaricationem.
{15:10} And so, having raised up their courage, at the same time he revealed the deceitful plan of the Gentiles and their betrayal of the oaths.
{15:11} Singulos autem illorum armavit, non clypei, et hastæ munitione, sed sermonibus optimis, et exhortationibus, exposito digno fide somnio, per quod universos lætificavit.
{15:11} Then he armed every one of them, not with the weapons of shield and spear, but with the best speeches and exhortations; and he explained to them a dream, worthy to be believed, in which he rejoiced with them all.
{15:12} Erat autem huiuscemodi visus: Oniam, qui fuerat summus sacerdos, virum bonum et benignum, verecundum visu, modestum moribus, et eloquio decorum, et qui a puero in virtutibus exercitatus sit, manus protendentem, orare pro omni populo Iudæorum:
{15:12} Now the vision was in this manner: Onias, who had been high priest, a good and kind man, modest in appearance, gentle in manners, and noble in speech, and who from boyhood was trained in the virtues, extending his hands, prayed on behalf of all the people of the Jews.
{15:13} Post hoc apparuisse et alium virum ætate, et gloria mirabilem, et magni decoris habitudine circa illum:
{15:13} After this, there appeared also another man, admirable in age and glory, and with a bearing of great dignity about him.
{15:14} Respondentem vero Oniam dixisse: Hic est fratrum amator, et populi Israel: hic est, qui multum orat pro populo, et universa sancta civitate, Ieremias propheta Dei.
{15:14} In truth, Onias responded by saying: “This one loves his brothers and the people of Israel. This is he who prays greatly for the people and for all the holy city: Jeremiah, the prophet of God.”
{15:15} Extendisse autem Ieremiam dextram, et dedisse Iudæ gladium aureum, dicentem:
{15:15} Then Jeremiah extended his right hand, and he gave to Judas a sword of gold, saying:
{15:16} Accipe sanctum gladium munus a Deo, in quo deiicies adversarios populi mei Israel.
{15:16} “Receive this holy sword as a gift from God, with it you shall cast down the adversaries of my people Israel.”
{15:17} Exhortati itaque Iudæ sermonibus bonis valde, de quibus extolli posset impetus, et animi iuvenum confortari, statuerunt dimicare et confligere fortiter: ut virtus de negotiis iudicaret, eo quod civitas sancta, et templum periclitarentur.
{15:17} And so, having been exhorted by the very good words of Judas, by which the readiness and courage of the young men were able to be raised and strengthened, they resolved to strive and to contend with fortitude, so that virtue would judge the matter, because the holy city and the temple were in peril.
{15:18} Erat enim pro uxoribus et filiis, itemque pro fratribus, et cognatis minor solicitudo: maximus vero et primus pro sanctitate timor erat templi.
{15:18} For their concern was less for their wives and sons, and likewise less for their brothers and relatives; in truth, their greatest and first fear was for the sanctity of the temple.
~ The word ‘cognatis’ refers to close friends as well as to relatives.
{15:19} Sed et eos, qui in civitate erant, non minima solicitudo habebat pro his, qui congressuri erant.
{15:19} But those also who were in the city had no small concern for those who had gathered together.
{15:20} Et, cum iam omnes sperarent iudicium futurum, hostesque adessent, atque exercitus esset ordinatus, bestiæ, equitesque opportuno in loco compositi,
{15:20} And, when all now hoped that judgment would soon occur, and when the enemies were near, and the army was set in order, with the beasts and the horsemen positioned in strategic places,
{15:21} considerans Machabæus adventum multitudinis, et apparatum varium armorum, et ferocitatem bestiarum, extendens manus in cælum, prodigia facientem Dominum invocavit, qui non secundum armorum potentiam, sed prout ipsi placet, dat dignis victoriam.
{15:21} Maccabeus, considering the arrival of the multitude, and the various preparations of weapons, and the fierceness of the beasts, extending his hands to heaven, called upon the Lord, who works miracles, who gives victory to those who are worthy, not according to the power of the weapons, but just as it pleases him.
{15:22} Dixit autem invocans hoc modo: Tu Domine, qui misisti Angelum tuum sub Ezechia rege Iuda, et interfecisti de castris Sennacherib centum octoginta quinque millia:
{15:22} Then, calling out in this way, he said: “You, O Lord, who sent your Angel under Hezekiah, king of Judah, and who killed one hundred and eighty-five thousand from the camp of Sennacherib,
{15:23} et nunc dominator cælorum mitte Angelum tuum bonum ante nos in timore, et tremore magnitudinis brachii tui,
{15:23} now also, O Ruler of the heavens, send your good Angel before us, who are in fear and trembling at the greatness of your arm,
{15:24} ut metuant qui cum blasphemia veniunt adversus sanctum populum tuum. Et hic quidem ita peroravit.
{15:24} so that those who approach against your holy people with blasphemy may be afraid.” And in this way, indeed, he concluded his prayer.
{15:25} Nicanor autem, et qui cum ipso erant, cum tubis et canticis admovebant.
{15:25} But Nicanor, and those who were with him, advanced with trumpets and songs.
{15:26} Iudas vero, et qui cum eo erant, invocato Deo, per orationes congressi sunt:
{15:26} In truth, Judas, and those who were with him, calling upon God through prayers, came together against them.
{15:27} manu quidem pugnantes, sed Dominum cordibus orantes, prostraverunt non minus trigintaquinque millia, præsentia Dei magnifice delectati.
{15:27} Indeed, fighting with their hands, but praying to the Lord with their hearts, they struck down no less than thirty-five thousand, being delighted by the presence of God.
{15:28} Cumque cessassent, et cum gaudio redirent, cognoverunt Nicanorem ruisse cum armis suis.
{15:28} And when they had ceased and were returning with gladness, they realized, by his armor, that Nicanor had been slain.
{15:29} Facto itaque clamore, et perturbatione excitata, patria voce omnipotentem Dominum benedicebant.
{15:29} And so, making a loud noise and inciting a disturbance, they blessed the Almighty Lord in the language of the fathers.
{15:30} Præcepit autem Iudas, qui per omnia corpore et animo mori pro civibus paratus erat, caput Nicanoris, et manum cum humero abscissam, Ierosolymam perferri.
{15:30} But Judas, who was prepared throughout all his body and soul to die for his citizens, instructed that Nicanor’s head, and his hand with the arm, should be cut off and carried through to Jerusalem.
{15:31} Quo cum pervenisset, convocatis contribulibus, et sacerdotibus ad altare, accersiit et eos, qui in arce erant.
{15:31} When it arrived, having called together his fellow tribesmen, and the priests to the altar, he summoned those also who were in the stronghold.
{15:32} Et ostenso capite Nicanoris, et manu nefaria, quam extendens contra domum sanctam omnipotentis Dei, magnifice gloriatus est.
{15:32} And he displayed the head of Nicanor, and his nefarious hand, which he had extended against the holy house of Almighty God with magnificent boasting.
{15:33} Linguam etiam impii Nicanoris præcisam iussit particulatim avibus dari: manum autem dementis contra templum suspendi.
{15:33} He even ordered now that the tongue of the impious Nicanor should be cut up and given in pieces to the birds, but that the hand of this demented man should be suspended opposite the temple.
{15:34} Omnes igitur cæli benedixerunt Dominum, dicentes: Benedictus, qui locum suum incontaminatum servavit.
{15:34} Therefore, they all blessed the Lord of heaven, saying, “Blessed is he who has kept his own place uncontaminated.”
{15:35} Suspendit autem Nicanoris caput in summa arce, ut evidens esset, et manifestum signum auxilii Dei.
{15:35} Then he suspended Nicanor’s head at the top of the stronghold, so that it would be an evident and manifest sign of the assistance of God.
{15:36} Itaque omnes communi consilio decreverunt nullo modo diem istum absque celebritate præterire:
{15:36} And so, they all decreed by common counsel in no way to let this day pass without celebration,
{15:37} habere autem celebritatem tertiadecima die mensis Adar, quod dicitur voce Syriaca, pridie Mardochæi diei.
{15:37} but to hold a celebration on the thirteenth day of the month of Adar, which was called in the Syrian language: the day before Mardochias’ day.
{15:38} Igitur his erga Nicanorem gestis, et ex illis temporibus ab Hebræis civitate possessa, ego quoque in his faciam finem sermonis.
{15:38} Therefore, these things were accomplished concerning Nicanor, and from that time the city was possessed by the Hebrews. And so, I will bring an end to my narration here.
{15:39} Et si quidem bene, et ut historiæ competit, hoc et ipse velim: sin autem minus digne, concedendum est mihi.
{15:39} And, indeed, if I have done well, so as to have made an adequate history, this also is what I wanted. But if it is less than worthy, may it be permitted me.
{15:40} Sicut enim vinum semper bibere, aut semper aquam, contrarium est: alternis autem uti, delectabile: ita legentibus si semper exactus sit sermo, non erit gratus. Hic ergo erit consummatus.
{15:40} For, just as it is adverse to drink always wine, or always water, so also it is pleasant to use sometimes the one, and sometimes the other. So, if the words were always exact, it would not be pleasing to the readers. Therefore, here it shall be completed.
~ The use of excessive precision, or excessive detail, is not fitting for an historical or Scriptural text.