The Sacred Bible:  The Second Book of Maccabees

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[II Machabæus 8]
[2 Maccabees 8]

{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.

[II Machabæus 9]
[2 Maccabees 9]

{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.

[II Machabæus 10]
[2 Maccabees 10]

{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.

[II Machabæus 11]
[2 Maccabees 11]

{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.”

[II Machabæus 12]
[2 Maccabees 12]

{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.

[II Machabæus 13]
[2 Maccabees 13]

{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 solders, 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.

[II Machabæus 14]
[2 Maccabees 14]

{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.

[II Machabæus 15]
[2 Maccabees 15]

{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.