The Sacred Bible: The Second Book of Maccabees
[II Machabæus 1]
[2 Maccabees 1]
{1:1} Fratribus, qui sunt per Ægyptum, Iudæis, salutem dicunt fratres, qui sunt in Ierosolymis, Iudæi, et qui in regione Iudææ, et pacem bonam.
{1:1} To the brothers, the Jews, who are throughout Egypt: the brothers, the Jews, who are in Jerusalem and in the region of Judea, send greetings and good peace.
{1:2} Benefaciat vobis Deus, et meminerit testamenti sui, quod locutus est ad Abraham, et Isaac, et Iacob servorum suorum fidelium:
{1:2} May God be gracious to you, and may he remember his covenant, which was spoken to Abraham, and Isaac, and Jacob, his faithful servants.
{1:3} et det vobis cor omnibus ut colatis eum, et faciatis eius voluntatem corde magno, et animo volenti.
{1:3} And may he give all of you the heart to worship him, and to do his will, with a great heart and a willing soul.
{1:4} Adaperiat cor vestrum in lege sua, et in præceptis suis, et faciat pacem.
{1:4} May he throw open your heart with his law and with his precepts, and may he create peace.
{1:5} Exaudiat orationes vestras, et reconcilietur vobis, nec vos deserat in tempore malo.
{1:5} May he heed your prayers and be reconciled to you, and may he not forsake you in the evil time.
~ Or, more loosely, ‘in the time of disaster.’
{1:6} Et nunc hic sumus orantes pro vobis.
{1:6} And now, in this place, we are praying for you.
{1:7} Regnante Demetrio, anno centesimo sexagesimo nono, nos Iudæi scripsimus vobis in tribulatione, et impetu, qui supervenit nobis in istis annis, ex quo recessit Iason a sancta terra, et a regno.
{1:7} When Demetrius reigned, in the one hundred and sixty-ninth year, we Jews wrote to you during the tribulation and assaults which overcame us in those years, from the time that Jason withdrew from the holy land and from the kingdom.
{1:8} Portam succenderunt, et effuderunt sanguinem innocentem: et oravimus ad Dominum, et exauditi sumus, et obtulimus sacrificium, et similaginem, et accendimus lucernas, et proposuimus panes.
{1:8} They burnt the gate, and they shed innocent blood. And we prayed to the Lord and were heard, and we brought forth sacrifices and fine wheat flour, and we kindled the lamps and set forth the loaves.
{1:9} Et nunc frequentate dies scenopegiæ mensis Casleu.
{1:9} And now, celebrate the days of shelters in the month of Kislev.
~ The word ‘scenopegiæ’ means ‘tents,’ or ‘booths,’ or ‘shelters.’ The Days of Tents cannot refer directly to the Feast of Tabernacles, since that feast is celebrated in the month of Tishri, a few days after Yom Kippur. It must refer to later celebration which involved a similar practice of persons staying in small shelters, rather than in their homes, in order to recall those past times when the Israelites experience difficulties.
{1:10} Anno centesimo octogesimo octavo, populus qui est Ierosolymis, et in Iudæa, Senatusque et Iudas, Aristobolo magistro Ptolemæi regis, qui est de genere christorum sacerdotum, et his, qui in Ægypto sunt, Iudæis salutem, et sanitatem.
{1:10} In the one hundred and eighty-eighth year, from the people who are at Jerusalem and in Judea, and from the Senate and Judas: to Aristobulus, the magistrate of king Ptolemy, who is of the ancestry of anointed priests, and to those Jews who are in Egypt: greetings and good health.
~ The word ‘christorum’ means ‘anointed.’ In some Old Testament passages, this word also has a meaning that refers to Jesus the Christ.
{1:11} De magnis periculis a Deo liberati, magnifice gratias agimus ipsi, utpote qui adversus talem regem dimicavimus.
{1:11} Having been freed by God from great peril, we give thanks to him greatly, in as much as we have been struggling against so great a king.
{1:12} Ipse enim ebullire fecit de Perside eos, qui pugnaverunt contra nos, et sanctam civitatem.
{1:12} For he caused those who fought against us and against the holy city to burst forth from Persia.
{1:13} Nam cum in Perside esset dux ipse, et cum ipso immensus exercitus, cecidit in templo Naneæ, consilio deceptus sacerdotum Naneæ.
{1:13} For when the commander himself was in Persia, and with him an immense army, he fell in the temple of Nanea, having been deceived by the counsel of the priests of Nanea.
{1:14} Etenim cum ea habitaturus venit ad locum Antiochus, et amici eius, et ut acciperet pecunias multas dotis nomine.
{1:14} For Antiochus also came to the place with his friends, as if to live with her, and so that he would receive much money in the name of a dowry.
{1:15} Cumque proposuissent eas sacerdotes Naneæ, et ipse cum paucis ingressus esset intra ambitum fani, clauserunt templum,
{1:15} And when the priests of Nanea had made the proposal, and he had entered with a few men into the vestibule of the shrine, they closed the temple,
{1:16} cum intrasset Antiochus: apertoque occulto aditu templi, mittentes lapides percusserunt ducem, et eos qui cum eo erant, et diviserunt membratim, et capitibus amputatis foras proiecerunt.
{1:16} after Antiochus had entered. And throwing open a hidden entrance to the temple, they cast stones, and they struck the leader and those who were with him. And, having severed their limbs and cut off their heads, they threw them outside.
{1:17} Per omnia benedictus Deus, qui tradidit impios.
{1:17} Blessed be God through all things, who has delivered up the impious.
{1:18} Facturi igitur quinta et vigesima die mensis Casleu purificationem templi, necessarium duximus significare vobis: ut et vos quoque agatis diem scenopegiæ, et diem ignis, qui datus est quando Nehemias ædificato templo et altari obtulit sacrificia.
{1:18} Therefore, establishing the purification of the temple on the twenty-fifth day of the month of Kislev, we considered it necessary to signify this to you, so that you, likewise, may keep the day of shelters, and the day of the fire that was given when Nehemiah offered sacrifice, after the temple and the altar had been built.
{1:19} Nam cum in Persidem ducerentur patres nostri, sacerdotes, qui tunc cultores Dei erant, acceptum ignem de altari occulte absconderunt in valle, ubi erat puteus altus, et siccus, et in eo contutati sunt eum, ita ut omnibus ignotus esset locus.
{1:19} For when our fathers were led into Persia, the priests, who at that time were worshippers of God, secretly took the fire from the altar, and they kept it hidden in a valley, where there was a deep and dry pit, and they kept it safe in that place, in such a way that the place would be unknown to all.
{1:20} Cum autem præterissent anni multi, et placuit Deo ut mitteretur Nehemias a rege Persidis: nepotes sacerdotum illorum, qui absconderant, misit ad requirendum ignem: et sicut narraverunt nobis, non invenerunt ignem, sed aquam crassam.
{1:20} But when many years had passed, and it pleased God that Nehemiah should be sent by the king of Persia, he sent some of the posterity of those priests who had hidden it to seek the fire. And, just as they told us, they did not find fire, but only deep water.
~ The word ‘nepotes’ could also be translated as ‘grandchildren’ or ‘grandsons.’
{1:21} Et iussit eos haurire, et afferre sibi: et sacrificia, quæ imposita erant, iussit sacerdos Nehemias aspergi ipsa aqua, et ligna, et quæ erant superposita.
{1:21} Then he ordered them to draw it up and to carry it to him. And the priest, Nehemiah, ordered the sacrifices, which had been set out, to be sprinkled with the same water, both the wood and those things that were placed on it.
{1:22} Utque hoc factum est, et tempus affuit quo sol refulsit, qui prius erat in nubilo, accensus est ignis magnus, ita ut omnes mirarentur.
{1:22} And when this was done, and the time came when the sun shined brightly, which before was in a cloud, there was kindled a great fire, so much so that all were filled with wonder.
{1:23} Orationem autem faciebant omnes sacerdotes, dum consummaretur sacrificium, Ionatha inchoante, ceteris autem respondentibus.
{1:23} But all the priests were reciting prayer, while the sacrifice was being consumed, with Jonathan beginning and the rest answering.
{1:24} Et Nehemiæ erat oratio hunc habens modum: DOMINE Deus omnium creator, terribilis, et fortis, iustus, et misericors, qui solus est bonus Rex,
{1:24} And the prayer of Nehemiah was held in this way: “O Lord God, Creator of all, terrible and strong, just and merciful, you alone are the good King.
{1:25} solus præstans, solus iustus, et omnipotens, et æternus, qui liberas Israel de omni malo, qui fecisti patres electos, et sanctificasti eos:
{1:25} You alone are excellent, you alone are just, and all-powerful, and eternal, who frees Israel from all evil, who created the chosen fathers and sanctified them.
{1:26} accipe sacrificium pro universo populo tuo Israel, et custodi partem tuam, et sanctifica.
{1:26} Receive the sacrifice on behalf of all of your people Israel, and preserve and sanctify your portion.
{1:27} Congrega dispersionem nostram, libera eos, qui serviunt Gentibus, et contemptos et abominatos respice: ut sciant Gentes quia tu es Deus noster.
{1:27} Gather together our dispersion, free those who are in servitude to the Gentiles, and respect those who are despised and abhorred, so that the Gentiles may know that you are our God.
{1:28} Afflige opprimentes nos, et contumeliam facientes in superbia.
{1:28} Afflict those who, in their arrogance, are oppressing us and treating us abusively.
{1:29} Constitue populum tuum in loco sancto tuo, sicut dixit Moyses.
{1:29} Establish your people in your holy place, just as Moses said.”
{1:30} Sacerdotes autem psallebant hymnos, usquequo consumptum esset sacrificium.
{1:30} And so the priests sang hymns until the sacrifice had been consumed.
{1:31} Cum autem consumptum esset sacrificium, ex residua aqua Nehemias iussit lapides maiores perfundi.
{1:31} But when the sacrifice had been consumed, Nehemiah ordered the remainder of the water to be poured upon the great stones.
{1:32} Quod ut factum est, ex eis flamma accensa est: sed ex lumine, quod refulsit ab altari, consumpta est.
{1:32} When this had been done, a flame was kindled from them, but it was consumed by the light that shined brightly from the altar.
{1:33} Ut vero manifestata est res, renunciatum est regi Persarum quod in loco, in quo ignem absconderent hi, qui translati fuerant, sacerdotes, aqua apparuit, de qua Nehemias, et qui cum eo erant, purificaverunt sacrificia.
{1:33} In truth, when this thing became known, it was reported to the king of Persia that in the place where the fire had been hidden by those priests who had been led away, water appeared, by which Nehemiah, and those who were with him, purified the sacrifices.
{1:34} Considerans autem rex, et rem diligenter examinans, fecit ei templum, ut probaret quod factum erat.
{1:34} But the king, considering and examining the matter diligently, made a temple for it, so that he might study what had happened.
{1:35} Et cum probasset, sacerdotibus donavit multa bona, et alia atque alia munera, et accipiens manu sua, tribuebat eis.
{1:35} And when he had studied it, he gave the priests many goods and presents, of one kind or another, and using his own hands, he distributed these.
{1:36} Appellavit autem Nehemias hunc locum Nephthar, quod interpretatur Purificatio. Vocatur autem apud plures Nephi.
{1:36} And Nehemiah called this place Nephthar, which is interpreted as Purification. But with many it is called Nephi.
[II Machabæus 2]
[2 Maccabees 2]
{2:1} Invenitur autem in descriptionibus Ieremiæ prophetæ, quod iussit eos ignem accipere qui transmigrabant: ut significatum est, et ut mandavit transmigratis.
{2:1} Now it is found in the descriptions of the prophet Jeremiah that he ordered those who transmigrated to take the fire, just as it was signified and as he ordered, into the transmigration.
{2:2} Et dedit illis legem ne obliviscerentur præcepta Domini, et non exerrarent mentibus videntes simulacra aurea, et argentea, et ornamenta eorum.
{2:2} And he gave them the law, so that they would never forget the commandments of the Lord, and so that they would not go astray in their minds, seeing the idols of gold and silver, and their ornaments.
~ The word ‘obliviscerentur’ is somewhat stronger than the English word ‘forget,’ and so the word ‘never’ is used instead of ‘not.’
{2:3} Et alia huius modi dicens, hortabatur ne legem amoverent a corde suo.
{2:3} And in this manner, with other sayings, he exhorted them, lest they remove the law from their heart.
{2:4} Erat autem in ipsa scriptura, quomodo tabernaculum, et arcam iussit propheta divino responso ad se facto comitari secum, usquequo exiit in montem, in quo Moyses ascendit, et vidit Dei hereditatem.
{2:4} Furthermore, it was in the same writing, how the prophet, by divine response, ordered that the tabernacle and the ark be made to accompany him, until he exited from the mountain, where Moses ascended and saw the inheritance of God.
~ According to infallible Sacred Scripture, the tabernacle and the ark and the altar of incense were hidden in a cave on the same mountain where Moses received the Ten Commandments. These three things are still in that place, and they will not be found, according to some, until the two prophets of the Book of Revelation bring them forth during the last half of the Antichrist’s reign (early 25th century).
{2:5} Et veniens ibi Ieremias invenit locum speluncæ: et tabernaculum, et arcam, et altare incensi intulit illuc, et ostium obstruxit.
{2:5} And arriving there, Jeremiah found a place in a cave. And he brought both the tabernacle, and the ark, and the altar of incense into that place, and he obstructed the opening.
{2:6} Et accesserunt quidam simul, qui sequebantur, ut notarent sibi locum: et non potuerunt invenire.
{2:6} And certain ones of those who followed him, approached to make note of the location, but they were not able to find it.
{2:7} Ut autem cognovit Ieremias, culpans illos, dixit: Quod ignotus erit locus, donec congreget Deus congregationem populi, et propitius fiat:
{2:7} But when Jeremiah knew of it, he blamed them, saying: “The place shall be unknown, until God shall gather together the congregation of the people, and until he may be favorably inclined.
{2:8} et tunc Dominus ostendet hæc, et apparebit maiestas Domini, et nubes erit, sicut et Moysi manifestabatur, et sicut cum Salomon petiit ut locus sanctificaretur magno Deo, manifestabat hæc.
{2:8} And then the Lord will reveal these things, and the majesty of the Lord shall appear, and there will be a cloud, just as it was also manifested to Moses, and just as he manifested these when Solomon petitioned that the place should be sanctified to the great God.
{2:9} Magnifice etenim sapientiam tractabat: et ut sapientiam habens, obtulit sacrificium dedicationis, et consummationis templi.
{2:9} For he also drew upon wisdom magnificently, and so, having wisdom, he offered the sacrifice of the dedication and the consummation of the temple.
{2:10} Sicut et Moyses orabat ad Dominum, et descendit ignis de cælo, et consumpsit holocaustum, sic et Salomon oravit, et descendit ignis de cælo, et consumpsit holocaustum.
{2:10} And, just as Moses prayed to the Lord, and fire descended from heaven and consumed the holocaust, so also Solomon prayed and fire descended from heaven and consumed the holocaust.
{2:11} Et dixit Moyses: Eo quod non sit comestum quod erat pro peccato, consumptum est.
{2:11} And Moses said that it was consumed because the sin offering was not eaten.
{2:12} Similiter et Salomon octo diebus celebravit dedicationem.
{2:12} And similarly, Solomon also celebrated the eight days of the dedication.
{2:13} Inferebantur autem in descriptionibus, et commentariis Nehemiæ hæc eadem: et ut construens bibliothecam congregavit de regionibus libros, et Prophetarum, et David, et epistolas Regum, et de donariis.
{2:13} Moreover, these same things were put into the descriptions and commentaries of Nehemiah, including how, when constructing a library, he gathered together from the regions the books of the Prophets, and of David, and the epistles of the kings, and from the holy gifts.
{2:14} Similiter autem et Iudas ea, quæ deciderant per bellum, quod nobis acciderat, congregavit omnia, et sunt apud nos.
{2:14} And, similarly, Judas also gathered together all the things that were destroyed by the war that befell us, and these are with us.
{2:15} Si ergo desideratis hæc, mittite qui perferant vobis.
{2:15} Therefore, if you desire these things, send those who may carry them to you.
{2:16} Acturi itaque purificationem scripsimus vobis: bene ergo facietis, si egeritis hos dies.
{2:16} And so, since we will be celebrating the purification, we wrote to you. Therefore, you will do well, if you keep these days.
{2:17} Deus autem, qui liberavit populum suum, et reddidit hereditatem omnibus, et regnum, et sacerdotium, et sanctificationem,
{2:17} But we hope that God, who has freed his people and has rendered to all the inheritance, and the kingdom, and the priesthood, and sanctification,
{2:18} sicut promisit in lege, speramus quod cito nostri miserebitur, et congregavit de sub cælo in locum sanctum.
{2:18} just as he promised in the law, will quickly have mercy on us and will gather us together from under heaven into the holy place.
{2:19} Eripuit enim nos de magnis periculis, et locum purgavit.
{2:19} For he has rescued us from great perils, and he has purged the place.
{2:20} De Iuda vero Machabæo, et fratribus eius, et de templi magni purificatione, et de aræ dedicatione:
{2:20} The truth about Judas Maccabeus, and his brothers, and the purification of the great temple, and the dedication of the altar,
{2:21} sed et de præliis, quæ pertinent ad Antiochum Nobilem, et filium eius Eupatorem:
{2:21} and also about the battles, which pertain to Antiochus the illustrious, and his son, Eupator,
{2:22} et de illuminationibus, quæ de cælo factæ sunt ad eos, qui pro Iudæis fortiter fecerunt, ita ut universam regionem, cum pauci essent, vindicarent, et barbaram multitudinem fugarent,
{2:22} and about the illuminations, which came from heaven to those who acted on behalf of the Jews with fortitude, was such that they, though few, vindicated the entire region and put to flight a multitude of the barbarous,
{2:23} et famosissimum in toto orbe templum recuperarent, et civitatem liberarent, et leges, quæ abolitæ erant, restituerentur, Domino cum omni tranquillitate propitio facto illis.
{2:23} and recovered the most famous temple in the whole world, and freed the city, and restored the laws that were abolished. For the Lord, with all tranquility, was acting favorably toward them.
{2:24} Itemque ab Iasone Cyrenæo quinque libris comprehensa tentavimus nos uno volumine breviare.
{2:24} And similar things as have been comprised in five books by Jason the Cyrenean, we have attempted to abridge into one volume.
~ The word ‘item’ means ‘similarly,’ or in this context ‘similar things.’
{2:25} Considerantes enim multitudinem librorum, et difficultatem volentibus aggredi narrationes historiarum propter multitudinem rerum,
{2:25} For, considering the multitude of the books, and the difficulty that those who are willing to undertake the narrations of histories find, due to the multitude of events,
{2:26} curavimus volentibus quidem legere, ut esset animi oblectatio: studiosis vero, ut facilius possint memoriæ commendare: omnibus autem legentibus utilitas conferatur.
{2:26} we have taken care, so that, indeed, those who are willing to read may have delights of the mind, and so that, in truth, the studious may more easily be able to commit it to memory, and also so that all readers may find it useful.
{2:27} Et nobis quidem ipsis, qui hoc opus breviandi causa suscepimus, non facilem laborem, immo vero negotium plenum vigiliarum, et sudoris assumpsimus.
{2:27} And indeed, we ourselves, who have taken up the task of abridging this work, have no easy labor. For, in truth, more correctly, we have assumed an activity full of vigilance and sweat.
{2:28} Sicut hi, qui præparant convivium, et quærunt aliorum voluntati parere propter multorum gratiam, libenter laborem sustinemus.
{2:28} Just as those who prepare a feast also seek to be attentive to the will of others, for the sake of the gratitude of many, we willingly undertake the labor.
{2:29} Veritatem quidem de singulis auctoribus concedentes, ipsi autem secundum datam formam brevitati studentes.
{2:29} Indeed, leaving to the authors the truths about particular details, we instead have been devoted to this form, striving to be brief.
~ The authors of the five book mentioned previously have many more details about what happened, but the author (who seems to see himself as more of an editor or compiler) of 2 Maccabees is striving for a brief form which leaves out many particular details, in order to be better understood and more easily comprehended.
{2:30} Sicut enim novæ domus architecto de universa structura curandum est: ei vero, qui pingere curat, quæ apta sunt ad ornatum, exquirenda sunt: ita æstimandum est et in nobis.
{2:30} For, just as the architect of a new house will have concern for the entire structure, and, in truth, he who takes care to paint it will seek out what is fitting to adorn it, so also should such things be considered by us.
{2:31} Etenim intellectum colligere, et ordinare sermonem, et curiosius partes singulas quasque disquirere, historiæ congruit auctori:
{2:31} Moreover, to collect knowledge, and to order words, and to discuss every particular point attentively, is the duty of the author of a history.
{2:32} brevitatem vero dictionis sectari, et executiones rerum vitare, brevianti concedendum est.
{2:32} Yet truly, to pursue brevity of speech, and to shun the extension of matters, is conceded to an abbreviator.
~ Here an editor’s role is contrasted with an author’s role.
{2:33} Hinc ergo narrationem incipiemus: de præfatione tantum dixisse sufficiat. Stultum etenim est ante historiam effluere, in ipsa autem historia succingi.
{2:33} Therefore, here we will begin the narration. Let so much be sufficient to say in preface. For it is foolish to go on and on before the account, when the account itself is succinct.
~ Notice that the preface of the Book of Maccabees is a part of infallible Sacred Scripture, despite being only a preface. It is therefore my contention that the prefaces to Lamentations and Sirach are also part of the canon of infallible Sacred Scripture.
[II Machabæus 3]
[2 Maccabees 3]
{3:1} Igitur cum sancta civitas habitaretur in omni pace, leges etiam adhuc optime custodirentur, propter Oniæ pontificis pietatem, et animos odio habentes mala,
{3:1} Therefore, when the holy city was inhabited with all peace, and also the laws were still being kept very well because of the piety of Onias, the high priest, and the hatred that his soul held for evil,
~ Notice that the Latin word used is ‘pontificis,’ from which is derived the word ‘Pontiff’ and ‘Pontificate.’ Onias is here a foreshadowing of the Angelic Shepherd, during the 2040’s and 2050’s.
{3:2} fiebat ut et ipsi reges, et principes locum summo honore dignum ducerent, et templum maximis muneribus illustrarent:
{3:2} it happened that even the kings and princes themselves considered the place worthy of the highest honor, and so they glorified the temple with very great gifts,
~ The superlative ‘maximus’ can mean ‘greatest,’ but it can also mean merely ‘very great.’ The superlative does not necessarily refer to one thing being above all else.
{3:3} ita ut Seleucus Asiæ rex de redditibus suis præstaret omnes sumptus ad ministerium sacrificiorum pertinentes.
{3:3} so much so that Seleucus, king of Asia, furnished from his revenues all of the expenses for the ministry pertaining to the sacrifices.
{3:4} Simon autem de tribu Beniamin præpositus templi constitutus, contendebat, obsistente sibi principe sacerdotum, iniquum aliquid in civitate moliri.
{3:4} But Simon, from the tribe of Benjamin, having been appointed as overseer of the temple, obstructed the chief priest, in order to undertake some kind of iniquity in the city.
~ A Roman Catholic Basilica will be built at Jerusalem, which will be the principle Church and Center of worship in the Church during the 2040’s and 2050’s. Whoever is appointed as the person in authority over this Church and Center of worship will obstruct or resist the will of the Pope, the Angelic Shepherd. Perhaps two different Church leaders are indicated in this passage, as two different terms are used to describe him. The ‘principe sacerdotum’ may be a delegate of the Angelic Shepherd, perhaps a Cardinal
or one of those two roles that will be established in the Church, above the role of Cardinal and below the role of Pope.
{3:5} Sed cum vincere Oniam non posset, venit ad Apollonium Tharsææ filium, qui eo tempore erat dux Cœlesyriæ, et Phœnicis:
{3:5} But when he was not able to overcome Onias, he went to Apollonius, the son of Tarsus, who at that time was governor of Coelesyria and Phoenicia,
{3:6} et nunciavit ei, pecuniis innumerabilibus plenum esse ærarium Ierosolymis, et communes copias immensas esse, quæ non pertinent ad rationem sacrificiorum: esse autem possibile sub potestate regis cadere universa.
{3:6} and he announced to him that the treasury in Jerusalem was full of innumerable sums of money, and that the common storehouse, which did not pertain to the allotment for the sacrifices, was immense, and that it would be possible for all of this to fall under the power of the king.
{3:7} Cumque retulisset ad regem Apollonius de pecuniis, quæ delatæ erant, illæ accitum Heliodorum, qui erat super negotia eius, misit cum mandatis, ut prædictam pecuniam transportaret.
{3:7} And when he had presented the news that he brought back to king Apollonius about the money, he summoned Heliodorus, who was in charge of this matter, and he sent him with orders, in order to transport the aforesaid money.
{3:8} Statimque Heliodorus iter est agressus, specie quidem quasi per Cœlesyriam et Phœnicen civitates esset peragraturus, re vera autem regis propositum perfecturus.
{3:8} And immediately Heliodorus set forth on the way, indeed, appearing as if sojourning to the cities of Coelesyria and Phoenicia, but in truth the reason was to complete the proposition of the king.
{3:9} Sed, cum venisset Ierosolymam, et benigne a summo sacerdote in civitate esset exceptus, narravit de dato indicio pecuniarum: et, cuius rei gratia adesset, aperuit: interrogabat autem, si vere hæc ita essent.
{3:9} But, when he had arrived at Jerusalem and had been kindly accepted into the city by the high priest, he explained to him the information that had been provided concerning the money. And he freely disclosed the cause for which he was present. But he questioned whether these things were truly so.
{3:10} Tunc summus sacerdos ostendit deposita esse hæc, et victualia viduarum, et pupillorum:
{3:10} Then the high priest revealed to him that these things had been deposited, along with provisions for the widows and the orphans.
{3:11} quædam vero esse Hircani Tobiæ viri valde eminentis, in his, quæ detulerat impius Simon: universa autem argenti talenta esse quadringenta, et auri ducenta.
{3:11} In truth, a certain part of that which impious Simon had reported belonged to Hyrcanus, son of Tobias, a very eminent man. But the entire amount was four hundred talents of silver and two hundred of gold.
{3:12} Decipi vero eos, qui credidissent loco, et templo, quod per universum mundum honoratur, pro sui veneratione, et sanctitate omnino impossibile esse.
{3:12} For in truth, to deceive those who had trusted in the place and the temple that is honored throughout the whole world for its veneration and sanctity would be altogether impossible.
{3:13} At ille pro his, quæ habebat in mandatis a rege, dicebat omni genere regi ea esse deferenda.
{3:13} But because of those things that he held as orders from the king, he said that by all means the money must be transferred to the king.
{3:14} Constituta autem die intrabat de his Heliodorus ordinaturus. Non modica vero per universam civitatem erat trepidatio.
{3:14} And so, on the appointed day, Heliodorus entered to set these things in order. Yet truly, there was no small amount of trepidation throughout the entire city.
{3:15} Sacerdotes autem ante altare cum stolis sacerdotalibus iactaverunt se, et invocabant de cælo eum, qui de depositis legem posuit, ut his, qui deposuerant ea, salva custodiret.
{3:15} And so the priests threw themselves before the altar in their priestly vestments, and they called upon him from heaven, who had established the law about deposits, such that those with whom they had deposited it would keep it safe.
{3:16} Iam vero qui videbat summi sacerdotis vultum, mente vulnerabatur: facies enim, et color immutatus declarabat internum animi dolorem.
{3:16} Now truly, whoever saw the countenance of the high priest was wounded in mind. For his face and the changing of its color declared the inner sorrow of the soul.
{3:17} Circumfusa enim erat mœstitia quædam viro, et horror corporis, per quem manifestus aspicientibus dolor cordis eius efficiebatur.
{3:17} For this one man was so immersed in grief and in physical dread that it was clear to those who beheld him that sorrow had affected his heart.
{3:18} Alii etiam gregatim de domibus confluebant, publica supplicatione obsecrantes, pro eo quod in contemptum locus esset venturus.
{3:18} And now, others flowed together in flocks from the houses, pleading and making public supplication, on behalf of the place, which soon might be brought into contempt.
{3:19} Accinctæque mulieres ciliciis pectus, per plateas confluebant. Sed et virgines, quæ conclusæ erant, procurrebant ad Oniam, aliæ autem ad muros, quædam vero per fenestras aspiciebant:
{3:19} And the women, wrapped with haircloth around the chest, flowed together through the streets. And even the virgins, who were cloistered, rushed forth to Onias, and others rushed to the walls, and, truly, certain ones looked through the windows.
{3:20} universæ autem protendentes manus in cælum, deprecabantur.
{3:20} But every one of them, stretching forth their hands toward heaven, made supplication.
{3:21} Erat enim misera commistæ multitudinis, et magni sacerdotis in agone constituti expectatio.
{3:21} For the expectation of the mixed multitude, and of the great priest in agony, would have endowed anyone with pity.
{3:22} Et hi quidem invocabant omnipotentem Deum, ut credita sibi his, qui crediderant, cum omni integritate conservarentur.
{3:22} And indeed, these called upon almighty God, so that the trust that had been entrusted to them would be preserved with all integrity.
{3:23} Heliodorus autem, quod decreverat, perficiebat eodem loco ipse cum satellitibus circa ærarium præsens.
{3:23} But Heliodorus completed the same thing that had been decreed, being himself present in the place, with his attendants, near the treasury.
{3:24} Sed Spiritus omnipotentis Dei magnam fecit suæ ostensionis evidentiam, ita ut omnes, qui ausi fuerant parere ei, ruentes Dei virtute, in dissolutionem, et formidinem converterentur.
{3:24} Then the Spirit of Almighty God made a great manifestation of his presence, so much so that all who had presumed to yield to him were turned aside by fainting and dread, falling by the power of God.
{3:25} Apparuit enim illis quidam equus terribilem habens sessorem, optimis operimentis adornatus: isque cum impetu Heliodoro priores calces elisit. Qui autem ei sedebat, videbatur arma habere aurea.
{3:25} For there appeared to them a certain horse, having a terrible rider, adorned with the best covering, and he rushed forth and assailed Heliodorus with his front hooves. And he who sat upon him seemed to have armor of gold.
{3:26} Alii etiam apparuerunt duo iuvenes virtute decori, optimi gloria, speciosique amictu: qui circumsteterunt eum, et ex utraque parte flagellabant, sine intermissione multis plagis verberantes.
{3:26} Moreover, there appeared two other youths with the appearance of power, the glory of nobility, and the apparel of splendor. These stood near him on each side, and they scourged him without ceasing, striking with many scourges.
{3:27} Subito autem Heliodorus concidit in terram, eumque multa caligine circumfusum rapuerunt, atque in sella gestatoria positum eiecerunt.
{3:27} Then Heliodorus suddenly fell to the ground, and they quickly took him up, draped by a great darkness, and, having placed him onto a stretcher, they rushed him away.
{3:28} Et is, qui cum multis cursoribus, et satellitibus prædictum ingressus est ærarium, portabatur nullo sibi auxilium ferente, manifesta Dei cognita virtute:
{3:28} And so, he who had approached the aforesaid treasury, with so many officials and attendants, was carried away, with no one to bring help to him, the manifest power of God being made known.
{3:29} et ille quidem per divinam virtutem iacebat mutus, atque omni spe et salute privatus.
{3:29} And indeed, through divine power, he lay mute and also was deprived of all hope of recovery.
{3:30} Hi autem Dominum benedicebant, quia magnificabat locum suum: et templum, quod paulo ante timore ac tumultu erat plenum, apparente omnipotente Domino, gaudio et lætitia impletum est.
{3:30} But they blessed the Lord, because he had magnified his place, and because the temple, which a little while before was filled with confusion and fear, became filled with joy and gladness, when the all-powerful Lord appeared.
{3:31} Tunc vero ex amicis Heliodori quidam rogabant confestim Oniam, ut invocaret Altissimum, ut vitam donaret ei, qui in supremo spiritu erat constitutus.
{3:31} Then, truly, certain friends of Heliodorus came forth to petition Onias, so that he would call upon the Most High to grant life to him who was appointed to breathe his last breath.
{3:32} Considerans autem summus sacerdos ne forte rex suspicaretur malitiam aliquam ex Iudæis circa Heliodorum consummatum, obtulit pro salute viri hostiam salutarem.
{3:32} But the high priest, considering that the king might perhaps suspect that some malice against Heliodorus had been completed by the Jews, offered a beneficial sacrifice for the health of the man.
{3:33} Cumque summus sacerdos exoraret, iidem iuvenes eisdem vestibus amicti, astantes Heliodoro, dixerunt: Oniæ sacerdoti gratias age: nam propter eum Dominus tibi vitam donavit.
{3:33} And when the high priest was praying, the same youths, dressed in the same clothing, were standing by Heliodorus, and they said: “Give thanks to Onias the priest, for it is on his behalf that the Lord has granted life to you.
{3:34} Tu autem a Deo flagellatus, nuncia omnibus magnalia Dei, et potestatem. Et his dictis, non comparuerunt.
{3:34} But, having been scourged by God, you must announce to all the great things of God and his power.” And having said this, they disappeared.
~ The phrase ‘non comparuerunt’ means that they disappeared or they were no longer in sight or no longer visible.
{3:35} Heliodorus autem, hostia Deo oblata, et votis magnis promissis ei, qui vivere illi concessit, et Oniæ gratias agens, recepto exercitu, repedabat ad regem.
{3:35} Then Heliodorus offered sacrifice to God and made great vows to him who had permitted him to live. And he gave thanks to Onias. And, gathering his troops, he returned to the king.
{3:36} Testabatur autem omnibus ea quæ sub oculis suis viderat opera magni Dei.
{3:36} But he testified to all about the works of the great God, which he had seen with his own eyes.
{3:37} Cum autem rex interrogasset Heliodorum, quis esset aptus adhuc semel Ierosolymam mitti, ait:
{3:37} And so, when the king questioned Heliodorus as to who might be fit to be sent once more to Jerusalem, he said:
{3:38} Si quem habes hostem, aut regni tui insidiatorem, mitte illuc, et flagellatum eum recipies, si tamen evaserit: eo quod in loco sit vere Dei quædam virtus.
{3:38} “If you have any enemy, or a traitor to your kingdom, send him there, and he will return to you scourged, if he even escapes. For truly, in that place, there is a certain power of God.
{3:39} Nam ipse, qui habet in cælis habitationem, visitator, et adiutor est loci illius, et venientes ad malefaciendum percutit, ac perdit.
{3:39} Yes, he who has his dwelling in the heavens is the visitor and protector of that place, and he strikes and destroys those arriving to do evil.”
{3:40} Igitur de Heliodoro, et ærarii custodia ita res se habet.
{3:40} Thus, the things about Heliodorus and the preservation of the treasury happened in this way.
[II Machabæus 4]
[2 Maccabees 4]
{4:1} Simon autem prædictus pecuniarum, et patriæ delator, male loquebatur de Onia, tamquam ipse Heliodorum instigasset ad hæc, et ipse fuisset incentor malorum:
{4:1} But the aforementioned Simon, who was a betrayer of the money and of his nation, spoke evil about Onias, as if he had instigated Heliodorus to do these things and as if he had been the inciter of evils.
{4:2} provisoremque civitatis, ac defensorem gentis suæ, et æmulatorem legis Dei audebat insidiatorem regni dicere.
{4:2} And he dared to say that he was a traitor to the kingdom, though he provided for the city, and defended his people, and was zealous for the law of God.
{4:3} Sed cum inimicitiæ in tantum procederent, ut etiam per quosdam Simonis necessarios homicidia fierent:
{4:3} But when the hostilities had proceeded to such an extent that even murders were committed by certain close associates of Simon,
{4:4} considerans Onias periculum contentionis, et Apollonium insanire, utpote ducem Cœlesyriæ, et Phœnicis, ad augendam malitiam Simonis, ad regem se contulit,
{4:4} Onias, considering the peril of this contention, and Apollonius to be mad, though he was governor of Coelesyria and Phoenicia, which only augmented the malice of Simon, he brought himself before the king,
{4:5} non ut civium accusator, sed communem utilitatem apud semetipsum universæ multitudinis considerans.
{4:5} not so as to be an accuser of a citizen, but in view of his own consideration for the common good of the entire multitude.
{4:6} Videbat enim sine regali providentia impossibile esse pacem rebus dari, nec Simonem posse cessare a stultitia sua.
{4:6} For he saw that, without royal providence, it would be impossible to provide peace to events, nor would Simon ever cease from his foolishness.
{4:7} Sed post Seleuci vitæ excessum, cum suscepisset regnum Antiochus, qui Nobilis appellabatur, ambiebat Iason frater Oniæ summum sacerdotium:
{4:7} But after the life of Seleucus expired, when Antiochus, who was called the illustrious, had assumed the kingdom, Jason, the brother of Onias, was ambitious for the high priesthood.
{4:8} adito rege, promittens ei argenti talenta trecenta sexaginta, et ex redditibus aliis talenta octoginta,
{4:8} He went to the king, promising him three hundred and sixty talents of silver, and from other revenues eighty talents,
{4:9} super hæc promittebat et alia centum quinquaginta, si potestati eius concederetur gymnasium, et ephebiam sibi constituere, et eos, qui in Ierosolymis erant, Antiochenos scribere.
{4:9} and beyond these, he promised also one hundred and fifty more, if he would be granted the authority to establish a sports arena, and a school for boys, and to enroll those who were at Jerusalem as Antiochians.
~ If they were enrolled as Antiochians, then their taxes would go to whomever received the tax revenues for Antioch, and also they would fall under the laws and authority of the leader of Antioch.
{4:10} Quod cum rex annuisset, et obtinuisset principatum, statim ad Gentilem ritum contribules suos transferre cœpit.
{4:10} When the king had assented, and he had obtained the leadership, he immediately began to transfer his subjects to the rituals of the heathens.
~ The word ‘Gentilem’ can refer to Gentiles (non-Jews), or to heathens (the irreligious or non-religious). In an eschatological interpretation, the Gentiles are any unbelievers, or those who are thoroughly immersed in sinful secular society.
{4:11} et amotis his, quæ humanitatis causa Iudæis a regibus fuerant constituta, per Ioannem patrem Eupolemi, qui apud Romanos de amicitia et societate, functus est legatione legitima, civium iura destituens, prava instituta sanciebat.
{4:11} And taking away those things that had been established by the kings, by reason of the humanitarianism of the Jews, through John, the father of Eupolemus, who formed a friendship and alliance with the Romans, he discharged the legitimate legislations, voiding the oaths of the citizens, and he sanctioned depraved customs.
~ The phrase ‘civium iura destituens’ refers to the oaths that citizens took to follow the laws. So he not only nullified the legitimate laws, he also voided the oaths that people took to follow those laws. This action foreshadows the decision of the Antichrist, about halfway through he reign of nearly seven years, to sanction the perverse institutions and practices of severe heretics and apostates from out of the Christian faith. He then makes this perverse revision of Christianity legal, with the true Faith
being still illegal.
{4:12} Etenim ausus est sub ipsa arce gymnasium constituere, et optimos quosque epheborum in lupanaribus ponere.
{4:12} For he even had the audacity to set up, below the very stronghold, a sports arena, and to place all of the best adolescent boys in brothels.
{4:13} Erat autem hoc non initium, sed incrementum quoddam, et profectus gentilis, et alienigenæ conversationis, propter impii, et non sacerdotis Iasonis nefarium, et inauditum scelus:
{4:13} Now this was not the beginning, but a certain increase and progression of heathenism and foreign practices, due to the nefarious and unheard of wickedness of the impious non-priest Jason,
~ Jason is not a true priest, according to Sacred Scripture, but he claims to be one. This foreshadows those, during the time of the Antichrist, who will claim to be priests, but whose ordination will not be valid (either because they are women, or were ordained by women, or were otherwise ordained by someone not validly ordained themselves). Such invalidly ordained so-called priests will be involved in the abomination of desolation, which is an invalid Eucharist, a perverse imitation of that Most Blessed Sacrament.
{4:14} ita ut sacerdotes iam non circa altaris officia dediti essent, sed contempto templo, et sacrificiis neglectis festinarent participes fieri palæstræ, et præbitionis eius iniustæ, et in exercitiis disci.
{4:14} so much so that now the priests were not devoted to the concerns of services at the altar, but, despising the temple and neglecting the sacrifices, they hurried to become participants of the wrestling school, and of its prohibited injustices, and of the training of the discus.
{4:15} Et patrios quidem honores nihil habentes, Græcas glorias optimas arbitrabantur:
{4:15} And, even holding the honors of their fathers to be nothing, they esteemed the glories of the Greeks as best.
{4:16} quarum gratia periculosa eos contentio habebat, et eorum instituta æmulabantur, ac per omnia his consimiles esse cupiebant, quos hoste et peremptores habuerant.
{4:16} For the sake of these, they held a dangerous competition, and were imitators of their practices, and so, in all things, they desired to be similar to those who had been their enemies and destroyers.
{4:17} In leges enim divinas impie agere impune non cedit: sed hoc tempus sequens declarabit.
{4:17} But acting impiously against the divine laws does not go unpunished, as these subsequent events will reveal.
{4:18} Cum autem quinquennalis agon Tyri celebraretur, et rex præsens esset,
{4:18} But when the competition that was celebrated every fifth year was at Tyre, the king being present,
~ The Olympics of ancient times were kept every fourth year, by the way that we count events. But the ancients counted the year of the event as the first year, the three following years as years two, three, and four, and the year of the next games as the fifth year. So they called it every fifth year (as Flavius Josephus recounts), but by our count it is every four years.
{4:19} misit Iason facinorosus ab Ierosolymis viros peccatores, portantes argenti didrachmas trecentas in sacrificum Herculis, quas postulaverunt hi, qui asportaverant ne in sacrificiis erogarentur, quia non oporteret, sed in alios sumptus eas deputari.
{4:19} the villainous Jason sent sinful men from Jerusalem, carrying three hundred didrachmas of silver for the sacrifice of Hercules. But those who transported it asked that it might not be paid out for the sacrifices, because it was not needed, but might be used for other expenses.
~ A didrachma is a single coin worth two drachmas or one half shekel (the temple tax). Three hundred didrachmas equals one hundred fifty shekels. Total weight of 300 didrachmas is about 3.77 pounds or about 3.4 minas. The weight of even three hundred didrachmas is still far less than one talent of weight which is equal to 60 minas.
{4:20} Sed hæ oblatæ sunt quidem ab eo, qui miserat, in sacrificium Herculis: propter præsentes autem datæ sunt in fabricam navium triremium.
{4:20} So, even though this was offered by him who sent it for the sacrifice of Hercules, it was instead given over to the manufacture of Greek warships, because of those presenting it.
~ A trireme ship was a Greek warship moved primarily by three banks of oars.
{4:21} Misso autem in Ægyptum Apollonio Mnesthei filio propter primates Ptolemæi Philometoris regis, cum cognovisset Antiochus alienum se a negotiis regni effectum, propriis utilitatibus consulens, profectus inde venit Ioppen, et inde Ierosolymam.
{4:21} Then Apollonius, the son of Menestheus, was sent into Egypt because of the nobles of king Philometor of Ptolemy. But when Antiochus realized that he had been effectively alienated from the affairs of the kingdom, consulting his own interests, he started out from there and came to Joppa, and from there to Jerusalem.
{4:22} Et magnifice ab Iasone, et civitate susceptus, cum facularum luminibus et laudibus ingressus est: et inde in Phœnicen exercitum convertit.
{4:22} And he was received magnificently by Jason and the city, and he entered with the lights of little torches and with praises. And from there he turned back with his army to Phoenicia.
{4:23} Et post triennii tempus misit Iason Menelaum, supradicti Simonis fratrem, portantem pecunias regi, et de negotiis necessariis responsa perlaturum.
{4:23} And, after three years, Jason sent Menelaus, the brother of the above mentioned Simon, carrying money to the king, and bearing responses about essential matters.
{4:24} At ille commendatus regi, cum magnificasset faciem potestatis eius, in semetipsum retorsit summum sacerdotium, superponens Iasoni talenta argenti trecenta.
{4:24} And he, being recommended to the king, when he had magnified the appearance of his power, usurped the high priesthood for himself, outbidding Jason by three hundred talents of silver.
{4:25} Acceptisque a rege mandatis, venit, nihil quidem habens dignum sacerdotio: animos vero crudelis tyranni, et feræ beluæ iram gerens.
{4:25} And so, having received orders from the king, he returned, holding nothing at all worthy of the priesthood, in truth, having the soul of a cruel tyrant and the rage of a wild beast.
{4:26} Et Iason quidem, qui proprium fratrem captivaverat, ipse deceptus profugus in Ammanitem expulsus est regionem.
{4:26} And indeed, Jason, who had taken captive his own brother, was himself deceived, and was expelled to become a fugitive in the region of the Ammonites.
{4:27} Menelaus autem principatum quidem obtinuit: de pecuniis vero regi promissis, nihil agebat, cum exactionem faceret Sostratus, qui arci erat præpositus.
{4:27} Then Menelaus, indeed, obtained the principality, but truly, concerning the money that he had promised to the king, nothing was done. Although Sostratus, who was first over the stronghold, attempted to collect it,
{4:28} Nam ad hunc exactio vectigalium pertinebant: quam ob causam utrique ad regem sunt evocati.
{4:28} since the collection of certain taxes pertained to him. For this reason, they were both called before the king.
{4:29} Et Menelaus amotus est a sacerdotio, succedente Lysimacho fratre suo: Sostratus autem prælatus est Cypriis.
{4:29} And Menelaus was removed from the priesthood, being succeeded by Lysimachus, his brother. Then Sostratus was appointed over the Cyprians.
{4:30} Et cum hæc agerentur, contigit, Tharsenses, et Mallotas seditionem movere, eo quod Antiochidi regis concubinæ dono essent dati.
{4:30} And while these things were occurring, it happened that those from Tarsus and Mallus incited a sedition, because they had been given as a gift to Antiochidi, the concubine of the king.
{4:31} Festinanter itaque rex venit sedare illos, relicto suffecto uno ex comitibus suis Andronico.
{4:31} And so, the king hurried to come and calm them, leaving behind Andronicus, one of his associates, as his deputy.
{4:32} Ratus autem Menelaus accepisse se tempus opportunum, aurea quædam vasa e templo furatus donavit Andronico, et alia vendiderat Tyri, et per vicinas civitates.
{4:32} Then Menelaus, believing that he had reached an opportune time, having stolen certain gold vessels out of the temple, gave them to Andronicus, along with others he had gained at Tyre and throughout the neighboring cities.
~ The word ‘vendiderat’ usually means ‘sold,’ but in this context it means ‘gained’ (by means of commerce).
{4:33} Quod cum certissime cognovisset Onias, arguebat eum, ipse in loco tuto se continens Antiochiæ secus Daphnem.
{4:33} But when Onias had realized this with certainty, he accused him, keeping himself in a safe place at Antioch beside Daphne.
{4:34} Unde Menelaus accedens ad Andronicum, rogabat ut Oniam interficeret. Qui cum venisset ad Oniam, et datis dextris cum iureiurando (quamvis esset ei suspectus) suasisset de asylo procedere, statim eum peremit, non veritus iustitiam.
{4:34} Meanwhile, Menelaus met with Andronicus, asking him to execute Onias. So he then went to Onias, and he gave him his right hand with an oath, and, even though he was suspicious of him, he persuaded him to venture out of asylum, and he immediately killed him, with no respect for justice.
{4:35} Ob quam causam non solum Iudæi, sed aliæ quoque nationes indignabantur, et moleste ferebant de nece tanti viri iniusta.
{4:35} For this reason, not only the Jews, but also the other nations, were indignant and bore much grief for the unjust killing of so great a man.
{4:36} Sed regressum regem de Ciliciæ locis adierunt Iudæi apud Antiochiam, simul et Græci: conquerentes de iniqua nece Oniæ.
{4:36} But when the king returned from the places of Cilicia, the Jews at Antioch, and similarly the Greeks, went to him, complaining of the iniquitous killing of Onias.
{4:37} Contristatus itaque animo Antiochus propter Oniam, et flexus ad misericordiam, lacrymas fudit, recordatus defuncti sobrietatem, et modestiam.
{4:37} And so Antiochus was grieved in his mind because of Onias, and, being moved to compassion, he shed tears, remembering the sobriety and modesty of the deceased.
{4:38} Accensisque animis Andronicum purpura exutum, per totam civitatem iubet circumduci: et in eodem loco, in quo in Oniam impietatem commiserat, sacrilegum vita privari, Domino illi condignam retribuente pœnam.
{4:38} And, being inflamed in soul, he ordered the purple to be torn from Andronicus, and that he be led around, throughout the entire city, and that, in the same place where he had committed the impiety against Onias, the sacrilegious man should be deprived of his life, as his fitting punishment rendered by the Lord.
{4:39} Multis autem sacrilegiis in templo a Lysimacho commissis Menelai consilio, et divulgata fama, congregata est multitudo adversum Lysimachum multo iam auro exportato.
{4:39} But when many sacrileges were committed by Lysimachus in the temple through the counsel of Menelaus, and the news was divulged, the multitude gathered together against Lysimachus, though a great quantity of gold had been exported already.
{4:40} Turbis autem insurgentibus, et animis ira repletis, Lysimachus armatis fere tribus millibus iniquis manibus uti cœpit, duce quodam tyranno, ætate pariter, et dementia provecto.
{4:40} But when the multitude stirred up an insurrection, and their minds were filled with anger, Lysimachus armed about three thousand, who began to act with hands of iniquity. A certain tyrant was their leader, a man advanced both in age and in madness.
{4:41} Sed, ut intellexerunt conatum Lysimachi, alii lapides, alii fustes validos arripuere: quidam vero cinerem in Lysimachum iecere.
{4:41} But when they perceived the attempt of Lysimachus, some took hold of stones, others strong clubs, and, in truth, certain ones threw ashes upon Lysimachus.
{4:42} Et multi quidem vulnerati, quidam autem et prostrati, omnes vero in fugam conversi sunt: ipsum etiam sacrilegum secus ærarium interfecerunt.
{4:42} And indeed, many were wounded, and some were struck down; however, all were put to flight. And, as for the sacrilegious man, they executed him beside the treasury.
{4:43} De his ergo cœpit iudicium adversus Menelaum agitari.
{4:43} Therefore, about these things, a judgment began to be stirred up against Menelaus.
{4:44} Et cum venisset rex Tyrum, ad ipsum negotium detulerunt missi tres viri a senioribus.
{4:44} And when the king had arrived at Tyre, three men were sent from the elders to bring the matter to him.
{4:45} Et cum superaretur Menelaus, promisit Ptolemæo multas pecunias dare ad suadendum regi.
{4:45} But when Menelaus was overcome, he promised to give much money to Ptolemy to persuade the king.
{4:46} Itaque Ptolemæus in quodam atrio positum quasi refrigerandi gratia regem adiit, et deduxit a sententia:
{4:46} And so, Ptolemy went to the king in a certain court where he was, as if merely to refresh himself, and he influenced him away from the sentence.
{4:47} et Menelaum quidem universæ malitiæ reum criminibus absolvit: miseros autem, qui, etiam si apud Scythas causam dixissent, innocentes iudicarentur, hos morte damnavit.
{4:47} And so Menelaus, though indeed guilty of all malice, was absolved of the crimes. Moreover, these pitiable men, who, even if they had pleaded their case before Scythians, would have been judged innocent, he condemned to death.
{4:48} Cito ergo iniustam pœnam dederunt, qui pro civitate et populo, et sacris vasis causam prosecuti sunt.
{4:48} Therefore, those who brought the case on behalf of the city, and the people, and the sacred vessels were quickly given an unjust punishment.
{4:49} Quam ob rem Tyrii quoque indignati, erga sepulturam eorum liberalissimi extiterunt.
{4:49} For this reason, even the Tyrians, being indignant, proved to be very liberal toward their burial.
~ The Tyrians were wealthy merchants, interested in money and commerce, but not usually very interested in religion. Even these men were offended by this injustice, and they came forward, publicly showing their indignation by offering money for an expensive and lavish funeral.
{4:50} Menelaus autem, propter eorum, qui in potentia erant, avaritiam, permanebat in potestate, crescens in malitia ad insidias civium.
{4:50} Thus, because of the greed of those who were in power, Menelaus remained in authority, increasing in malice, to the betrayal of the citizens.
[II Machabæus 5]
[2 Maccabees 5]
{5:1} Eodem tempore Antiochus secundam profectionem paravit in Ægyptum.
{5:1} At the same time, Antiochus prepared for a second journey into Egypt.
{5:2} Contigit autem per universam Ierosolymorum civitatem videri diebus quadraginta per aera equites discurrentes, auratas stolas habentes, et hastis, quasi cohortes, armatos,
{5:2} But it happened, throughout the entire city of Jerusalem, that there were seen, for forty days, horsemen rushing through the air, having golden robes, and armed with spears, like a cohort of soldiers,
{5:3} et cursus equorum per ordines digestos, et congressiones fieri cominus, et scutorum motus, et galeatorum multitudinem gladiis districtis, et telorum iactus, et aureorum armorum splendorem, omnisque generis loricarum.
{5:3} and horses, set in order by ranks, running, coming together to engage in close combat, and the shaking of shields, and a helmeted multitude stretching forth swords, and the casting of darts, and the splendor of golden armor, and all kinds of breastplates.
{5:4} Quapropter omnes rogabant in bonum monstra converti.
{5:4} Because of this, everyone begged that these prodigies might be turned to good.
{5:5} Sed cum falsus rumor exisset, tamquam vita excessisset Antiochus, assumptis Iason non minus mille viris, repente agressus est civitatem: et civibus ad murum convolantibus ad ultimum apprehensa civitate, Menelaus fugit in arcem:
{5:5} But when a false rumor went out, as though the life of Antiochus had expired, Jason, taking with him no less than one thousand men, suddenly assaulted the city. And, though the citizens together rushed to the wall, the city at last was taken, and Menelaus fled into the stronghold.
{5:6} Iason vero non parcebat in cæde civibus suis, nec cogitabat prosperitatem adversum cognatos malum esse maximum, arbitrans hostium et non civium se trophæa capturum.
{5:6} Truly, Jason did not spare his citizens from the slaughter; not realizing that success at the expense of kin is a very great evil, he considered those over whom he was victorious to be enemies, and not citizens.
{5:7} Et principatum quidem non obtinuit, finem vero insidiarum suarum confusionem accepit, et profugus iterum abiit in Ammanitem.
{5:7} And so, he certainly did not obtain the leadership, but truly, in the end, received confusion for his betrayals, and he departed again to take refuge among the Ammonites.
{5:8} Ad ultimum, in exitium sui conclusus ab Areta Arabum tyranno fugiens de civitate in civitatem, omnibus odiosus, ut refuga legum et execrabilis, ut patriæ et civium hostis, in Ægyptum extrusus est:
{5:8} In the end, to his ruin, he was enclosed by Aretas, the sovereign of the Arabs. And then, fleeing from city to city, hated by all as a detestable fugitive from the laws, and as an enemy of his own nation and citizens, he was expelled into Egypt.
{5:9} et qui multos de patria sua expulerat, peregre periit, Lacedæmonas profectus, quasi pro cognatione ibi refugium habiturus:
{5:9} And he who had expelled many from their native land perished abroad, starting out toward the Lacedaemonians, as if, for the sake of kinship, he should have refuge there.
{5:10} et qui insepultos multos abiecerat, ipse et illamentatus, et insepultus abiicitur, sepultura neque peregrina usus, neque patrio sepulchro participans.
{5:10} And he who cast out many, unburied, was himself also cast out, both unlamented and unburied, and without having use of either foreign burial or a share of the sepulcher of his fathers.
{5:11} His itaque gestis, suspicatus est rex societatem deserturos Iudæos: et ob hoc profectus ex Ægypto efferatis animis, civitatem quidem armis cepit.
{5:11} And so, when these things were done, the king suspected that the Jews would desert the alliance. And because of this, departing from Egypt with a raging soul, he indeed took the city by force.
{5:12} Iussit autem militibus interficere, nec parcere occursantibus, et per domos ascendentes trucidare.
{5:12} Moreover, he ordered the military to execute, and not to spare, anyone they met, and to ascend through the houses to slay.
{5:13} Fiebant ergo cædes iuvenum, ac seniorum, et mulierum, et natorum exterminia, virginumque et parvulorum neces.
{5:13} Therefore, a massacre occurred of youths and elders, an extermination of women and children, a killing of virgins and little ones.
{5:14} Erant autem toto triduo octoginta millia interfecti, quadraginta millia vincti, non minus autem venundati.
{5:14} And so, over three whole days, eighty thousand were executed, forty thousand were imprisoned, and no small number were sold.
~ Or, ‘and no less were sold.’
{5:15} Sed nec ista sufficiunt: ausus est etiam intrare templum universa terra sanctius, Menelao ductore, qui legum, et patriæ fuit proditor:
{5:15} But, as if this were not enough, he even presumed to enter into the most holy temple in the entire world, with Menelaus, that traitor to the law and to his own nation, as his guide.
{5:16} et scelestis manibus sumens sancta vasa, quæ ab aliis regibus, et civitatibus erant posita ad ornatum loci, et gloriam, contrectabat indigne, et contaminabat.
{5:16} And, taking in his wicked hands the holy vessels, which were given by other kings and cities for the adornment and glory of the place, he unworthily handled and contaminated them.
~ The Antichrist will enter into the principle Church, the center of worship of the Catholic faith, in Jerusalem, and he will take the holy vessels into his wicked hands. However, it is not true that he will ever be pope or even want to be pope. The Church will be entirely without a Pope during the nearly seven years of the Antichrist’s reign.
{5:17} Ita alienatus mente Antiochus, non considerabat quod propter peccata habitantium civitatem, modicum Deus fuerat iratus: propter quod et accidit circa locum despectio:
{5:17} So Antiochus, having gone astray in mind, did not consider that, because of the sins of the inhabitants of the city, God had become angry for a while, and so, for this reason, contempt had fallen upon the place.
{5:18} alioquin nisi contigisset eos multis peccatis esse involutos, sicut Heliodorus, qui missus est a Seleuco rege ad expoliandum ærarium, etiam hic statim adveniens flagellatus, et repulsus utique fuisset ab audacia.
{5:18} Otherwise, if it had not happened that they were involved in so many sins, as with Heliodorus, who was sent by king Seleucus to plunder the treasury, so also this one, as soon as he had arrived, certainly would have been scourged and driven away from his audacity.
~ God permits the Antichrist to afflict the Church, partly because of the sins of Christians (and partly that they may suffer innocently, as Christ suffered).
{5:19} Verum non propter locum, gentem: sed propter gentem, locum Deus elegit.
{5:19} Truly, God did not choose the people because of the place, but the place because of the people.
~ Here is an example where word order in Latin is essential to the meaning of the sentence.
{5:20} Ideoque et ipse locus particeps factus est populi malorum. Postea autem fiet socius bonorum. Et qui derelictus in ira Dei omnipotentis est, iterum in magni Domini reconciliatione cum summa gloria exaltabitur.
{5:20} And therefore, the place itself also became a participant in the evils of the people. But afterwards, it shall be a companion to what is good. And she who was abandoned to the wrath of Almighty God shall be exalted again with the greatest glory, at the reconciliation of the great Lord.
{5:21} Igitur Antiochus mille et octingentis ablatis de templo talentis, velociter Antiochiam regressus est, existimans se præ superbia terram ad navigandum, pelagus vero ad iter agendum deducturum propter mentis elationem.
{5:21} Therefore, when Antiochus had taken away from the temple one thousand eight hundred talents, he quickly returned to Antioch, thinking, in his arrogance, to navigate the earth, even by finding a passage leading across the open ocean: such was the elation of his mind.
~ A talent is a unit of weight generally associated with silver and gold. One talent is just over 66 pounds in weight. Eighteen hundred talents is a vast amount of precious metals.
~ In other words, he thought that he might find a way to circumnavigate the globe by crossing the open ocean. The Romans and Greeks of that time knew that the world was a sphere. The word ‘terram’ in this context refers to ‘the earth,’ not merely to ‘the land.’ The word ‘pelagus’ refers to the open ocean, not merely to the Mediterranean or the coastal waters. There is no reference here to walking or traveling by foot; the text does not say that he wanted to make the sea passable on foot. It does not say
that.
~ The usual translation of this verse, that he wanted, in effect, to sail on land and walk on water applies to the eschatological meaning of the text: After conquering the king of the South and entering the great Sanctuary of the Faith, the Antichrist will be so elated that he will think to accomplish things beyond mere human ability, such will be the elation of his mind.
~ On the other hand, in this more literal translation of the text, the historical person Antiochus did not think to sail on land or walk on water. The words ‘foot’ or ‘walk’ are not in the verse. Rather, he thought to circumnavigate the globe. The scholars of that time period did, in fact, know that the earth was a globe, and they could predict the dates of solar and lunar eclipses, and lunar phases.
{5:22} Reliquit autem et præpositos ad affligendam gentem: Ierosolymis quidem Philippum genere Phrygem, moribus crudeliorem eo ipso, a quo constitutus est:
{5:22} Yet he left behind rulers to afflict the people. In fact, at Jerusalem, Philip was by birth a Phrygian, but he was in manners more cruel than he who had appointed him.
{5:23} in Garizim autem Andronicum, et Menelaum, qui gravius quam ceteri imminebant civibus.
{5:23} Yet Andronicus and Menelaus hung a heavier weight over the citizens at Garizim than the others.
{5:24} Cumque appositus esset contra Iudæos, misit odiosum principem Apollonium cum exercitu viginti et duobus millibus, præcipiens ei omnes perfectæ ætatis interficere, mulieres, ac iuvenes vendere.
{5:24} And when he had been appointed over the Jews, he sent that hateful leader, Apollonius, with an army of twenty-two thousand, instructing him to execute all men in the prime of life, and to sell the women and the youths.
~ The phrase ‘omnes perfectæ ætatis’ is here translated similarly to the Jerusalem Bible. This phrase clearly refers to the men only, as the end of the verse indicates, so the use of the word ‘men’ in the translation is justified. Also, the reason for killing all the fit men is that they might become soldiers or join in a rebellion against them. So they killed all the men of military age.
{5:25} Qui cum venisset Ierosolymam, pacem simulans, quievit usque ad diem sanctum sabbati: et tunc feriatis Iudæis arma capere suis præcepit.
{5:25} When he had arrived at Jerusalem, feigning peace, he remained quiet until the holy day of the Sabbath. And then, when the Jews were taking rest, he instructed his own to take up arms.
{5:26} Omnesque qui ad spectaculum processerant, trucidavit: et civitatem cum armatis discurrens, ingentem multitudinem peremit.
{5:26} And he slaughtered all those who were seen going out. And rushing throughout the city with armed men, he destroyed a vast multitude.
{5:27} Iudas autem Machabæus, qui decimus fuerat, secesserat in desertum locum, ibique inter feras vitam in montibus cum suis agebat: et fœni cibo vescentes, demorabantur, ne participes essent coinquinationis.
{5:27} But Judas Maccabeus, who was the tenth, had withdrawn himself to a deserted place, and there he lived life among the wild beasts in the mountains, with his own. And they remained there, consuming herbs as food, lest they be partakers in the defilement.
[II Machabæus 6]
[2 Maccabees 6]
{6:1} Sed non post multum temporis misit rex senem quemdam Antiochenum, qui compelleret Iudæos ut se transferrent a patriis, et Dei legibus:
{6:1} But not much time later, the king sent a certain elder of Antioch, who compelled the Jews to transfer themselves from the laws of God and of their fathers,
{6:2} contaminare etiam quod in Ierosolymis erat templum, et cognominare Iovis Olympii: et in Garizim, prout erant hi, qui locum inhabitabant, Iovis Hospitalis.
{6:2} and also to contaminate the temple that was in Jerusalem, and to name it ‘Jupiter of Olympus,’ and in Garizim, ‘Jupiter of Hospitality,’ exactly like those who inhabited the place.
{6:3} Pessima autem et universis gravis erat malorum incursio:
{6:3} Yet the worst and most grievous thing of all was the onrush of evils.
{6:4} nam templum luxuria, et comessationibus Gentium erat plenum, et scortantium cum meretricibus: sacratisque ædibus mulieres se ultro ingerebant, intro ferentes ea, quæ non licebat.
{6:4} For the temple was full of the luxuries and carousings of the Gentiles, and of consorting with promiscuous women. And the women hurried themselves unreservedly into the sacred buildings, bringing in things that were not lawful.
~ The word meretricibus often refers to someone other than a prostitute, such as a kept woman or a promiscuous woman.
{6:5} Altare etiam plenum erat illicitis, quæ legibus prohibebantur.
{6:5} And even the altar was filled with illicit things, which were prohibited by the laws.
{6:6} Neque autem sabbata custodiebantur, neque dies sollemnes patrii servabantur, nec simpliciter Iudæum se esse quisquam confitebatur.
{6:6} And also the sabbaths were not kept, and the solemn days of the fathers were not observed, neither did anyone simply confess himself to be a Jew.
{6:7} Ducebantur autem cum amara necessitate in die natalis regis ad sacrificia: et, cum Liberi sacra celebrarentur, cogebantur hedera coronati Libero circuire.
{6:7} And so, they were led by bitter necessity, on the birthday of the king, to the sacrifices. And, when the holy things of Liber were celebrated, they were forced to go around crowned with the ivy of Liber.
~ Liberi refers to the Italian pagan god, also equated to the Roman god Bacchus. The name ‘Liberi’ means ‘of the free one.’ This celebration was one of licentiousness, self-indulgence, and intoxication: what the unbelievers call freedoms. This whole passage has a spiritual meaning referring to the time of the Antichrist (in the early 25th century), when the people will be compelled to celebrate godless holidays which claim to celebrate freedoms, but are merely a celebration of licentiousness and various other
sins.
{6:8} Decretum autem exiit in proximas Gentilium civitates, suggerentibus Ptolemæis, ut pari modo et ipsi adversus Iudæos agerent, ut sacrificarent:
{6:8} Then a decree went out to the neighboring cities of the Gentiles, suggested by the Ptolemeans, that they too should act in a similar manner against the Jews, to oblige them to sacrifice,
{6:9} eos autem, qui nollent transire ad instituta Gentium, interficerent: erat ergo videre miseriam.
{6:9} and that those who were not willing to conform to the institutions of the Gentiles should be executed. Therefore, there was misery to be seen.
{6:10} Duæ enim mulieres delatæ sunt natos suos circumcidisse: quas, infantibus ad ubera suspensis, cum publice per civitatem circumduxissent, per muros præcipitaverunt.
{6:10} For two women were denounced for having had their boys circumcised. These, with the infants suspended at their breasts, when they had publicly led them around the city, they cast down from the walls.
{6:11} Alii vero, ad proximas coeuntes speluncas, et latenter sabbati diem celebrantes, cum indicati essent Philippo, flammis succensi sunt, eo quod verebantur propter religionem et observantiam, manu sibimet auxilium ferre.
{6:11} Truly, others, meeting together in nearby caves and celebrating the Sabbath day secretly, when they had been discovered by Philip, were burned with fire, because they showed reverence to the observances of religion, deciding to help themselves by their own hand.
{6:12} Obsecro autem eos, qui hunc Librum lecturi sunt, ne abhorrescant propter adversos casus, sed reputent, ea, quæ acciderunt, non ad interitum, sed ad correptionem esse generis nostri.
{6:12} So then, I beg those who will read this Book, let them not be repelled by these adverse events, but let them consider that these things happened, not for the destruction, but for the correction, of our people.
{6:13} Etenim multo tempore non sinere peccatoribus ex sententia agere, sed statim ultiones adhibere, magni beneficii est indicium.
{6:13} For it is also an indication of great benefits that sinners are not permitted to continue in their ways for a long time, but are promptly brought to punishment.
{6:14} Non enim, sicut in aliis nationibus, Dominus patienter expectat, ut eas, cum Iudicii dies advenerit, in plenitudine peccatorum puniat:
{6:14} For, as it is with other nations, (whom the Lord patiently awaits, so that, when the day of Judgment will arrive, he may punish them according to the plentitude of their sins,)
{6:15} ita et in nobis statuit, ut, peccatis nostris in finem devolutis, ita demum in nos vindicet.
{6:15} not so does he also deal with us, as if to put off our sins until the end, so as to punish us for them eventually.
{6:16} Propter quod numquam quidem a nobis misericordiam suam amovet: corripiens vero in adversis populum suum non dereliquit.
{6:16} Because of this, he certainly would never take away his mercy from us. Yet truly, chastising his people in adversity, he does not abandon them.
{6:17} Sed hæc nobis ad commonitionem legentium dicta sint paucis. Iam enim veniendum est ad narrationem.
{6:17} But these few things have been spoken by us as a reminder to the reader. For now we have arrived at the narration.
{6:18} Igitur Eleazarus unus de primoribus scribarum, vir ætate provectus, et vultu decorus, aperto ore hians compellebatur carnem porcinam manducare.
{6:18} And so, Eleazar, one of the chief scribes, a man advanced in years and of stately countenance, was compelled to open his mouth wide to consume the flesh of swine.
{6:19} At ille gloriosissimam mortem magis quam odibilem vitam complectens, voluntarie præibat ad supplicium.
{6:19} Yet he, embracing a most glorious death as greater than a detestable life, went forward voluntarily to the torments.
{6:20} Intuens autem, quemadmodum oporteret accedere, patienter sustinens, destinavit non admittere illicita propter vitæ amorem.
{6:20} And so, thinking over the manner by which he ought to approach it, enduring patiently, he was determined not to permit, due to a love for life, any unlawful things.
~ He did not want to be influenced by an inordinate love for his own life, above the will of God.
{6:21} Hi autem, qui astabant, iniqua miseratione commoti, propter antiquam viri amicitiam, tollentes eum secreto rogabant afferri carnes, quibus vesci ei licebat, ut simularetur manducasse, sicut rex imperaverat de sacrificii carnibus:
{6:21} Yet those who stood near, being moved by an iniquitous pity because of long friendship with the man, taking him aside privately, asked that flesh be brought which was lawful for him to eat, so that he could pretend to have eaten, just as the king had commanded, from the flesh of the sacrifice.
{6:22} ut, hoc facto, a morte liberaretur: et propter veterem viri amicitiam, hanc in eo faciebant humanitatem.
{6:22} So then, by doing this, he might be freed from death. And it was because of their old friendship with the man that they performed this kindness for him.
{6:23} At ille cogitare cœpit ætatis ac senectutis suæ eminentiam dignam, et ingenitæ nobilitatis canitiem, atque a puero optimæ conversationis actus: et secundum sanctæ et a Deo conditæ legis constituta, respondit cito, dicens, præmitti se velle in infernum.
{6:23} But he began to consider the eminent dignity of his stage of life and old age, and the natural honor of gray hair, as well as his exemplary words and deeds from childhood. And he responded quickly, according also to the ordinances of the sacred law preserved by God, saying, that he would first be sent to the underworld.
~ The word ‘infernum’ can mean Hell or it can refer merely to any afterlife, or to death under adverse circumstances.
{6:24} Non enim ætati nostræ dignum est, inquit, fingere: ut multi adolescentium, arbitrantes Eleazarum nonaginta annorum transisse ad vitam alienigenarum:
{6:24} “For it is not worthy for those of our age,” he said, “to deceive, so that many adolescents might think that Eleazar, at ninety years, had converted to the life of the foreigners.
{6:25} et ipsi propter meam simulationem, et propter modicum corruptibilis vitæ tempus decipiantur, et per hoc maculam, atque execrationem meæ senectuti conquiram.
{6:25} And so, they, because of my pretense and for the sake of a brief time of a corruptible life, would be misled, and, through this stain and desecration, I would defile my last years.
{6:26} Nam, etsi in præsenti tempore suppliciis hominum eripiar, sed manum Omnipotentis nec vivus, nec defunctus effugiam.
{6:26} But if, in the present time, I were rescued from the torments of men, I would then not escape the hand of the Almighty, neither in life, nor in death.
{6:27} Quam ob rem fortiter vita excedendo, senectute quidem dignus apparebo:
{6:27} For this reason, by departing life with fortitude, I will show myself to be clearly worthy of my long life.
{6:28} adolescentibus autem exemplum forte relinquam, si prompto animo, ac fortiter pro gravissimis ac sanctissimis legibus honesta morte perfungar. His dictis, confestim ad supplicium trahebatur.
{6:28} And so, I will bequeath an example of fortitude to youths, if, with a ready soul and constancy, I carry out an honest death, for the sake of the most serious and most holy laws.” And having said this, he was immediately dragged away to execution.
{6:29} Hi autem, qui eum ducebant, et paulo ante fuerant mitiores, in iram conversi sunt propter sermones ab eo dictos, quos illi per arrogantiam prolatos arbitrabantur.
{6:29} But those who led him, and who were more mild a little before, were turned to anger because of the words spoken by him, which they considered to have been brought forth by way of arrogance.
{6:30} Sed, cum plagis perimeretur, ingemuit, et dixit: Domine, qui habes sanctam scientiam, manifeste tu scis, quia, cum a morte possem liberari, duros corporis sustineo dolores: secundum animam vero propter timorem tuum libenter hæc patior.
{6:30} But when he was ready to perish by the scourges, he groaned, and he said: “O Lord, who holds all holy knowledge, you clearly understand that, although I could be freed from death, I suffer grievous pains in body. Truly, according to the soul, I willingly endure these things, because of your fear.”
{6:31} Et iste quidem hoc modo vita decessit, non solum iuvenibus, sed et universæ genti memoriam mortis suæ ad exemplum virtutis et fortitudinis derelinquens.
{6:31} And the way in which this man passed from this life, bequeathed, not only to youths, but also to the entire people, the memory of his death as an example of virtue and fortitude.
[II Machabæus 7]
[2 Maccabees 7]
{7:1} Contigit autem et septem fratres una cum matre sua apprehensos compelli a rege edere contra fas carnes porcinas, flagris, et taureis cruciatos.
{7:1} And it happened also that seven brothers, united with their mother, were apprehended and compelled by the king to eat the flesh of swine against divine law, being tormented with scourges and whips.
~ The seven brothers united under one mother are a figure of the seven parts of the one Catholic Church, with the mother representing the Virgin Mary. (The Church will be restructured to have seven parts in the early 2020’s.)
~ Two different kinds of whips are indicated here: ‘flagris, et taureis.’
{7:2} Unus autem ex illis, qui erat primus, sic ait: Quid quæris, et quid vis discere a nobis? parati sumus mori, magis, quam patrias Dei leges prævaricari.
{7:2} But one of them, who was first, spoke in this way: “What would you ask, or what would you want to learn from us? We are ready to die, rather than to betray the laws that our fathers received from God.”
{7:3} Iratus itaque rex iussit sartagines, et ollas æneas succendi: quibus statim succensis,
{7:3} And so the king, being angry, ordered frying pans and bronze caldrons to be heated. When these were presently heated,
~ The word ‘statim’ does not always mean ‘immediately,’ it can also refer to an action that is ‘now’ or ‘presently’ completed, but which may have taken some time to occur.
{7:4} iussit, ei, qui prior fuerat locutus, amputari linguam: et, cute capitis abstracta, summas quoque manus et pedes ei præscindi, ceteris eius fratribus, et matre inspicientibus.
{7:4} he ordered the tongue of him who had spoken first to be cut off, and, once the skin of his head had been pulled off, likewise his hands and feet to be cut off at the top, while the rest of his brothers and his mother were watching.
~ His hands and feet were cut off at the top, meaning at the wrist and ankles.
{7:5} Et, cum iam per omnia inutilis factus esset, iussit ignem admoveri, et adhuc spirantem torreri in sartagine: in qua cum diu cruciaretur, ceteri una cum matre invicem se hortabantur mori fortiter,
{7:5} And when now he had been made helpless in all parts, he commanded him to be moved to the fire, and, while still breathing, to be fried in the frying pan. As he was suffering long torments therein, the rest, united with the mother, exhorted one another to die with fortitude,
{7:6} dicentes: Dominus Deus aspiciet veritatem, et consolabitur in nobis, quemadmodum in protestatione cantici declaravit Moyses: Et in servis suis consolabitur.
{7:6} saying: “The Lord God will perceive the truth, and he will be consoled in us, in the way that Moses declared in the profession of the canticle: ‘And in his servants, he will be consoled.’ ”
~ Yes, it actually says that God will be consoled, rather than saying that we will be consoled.
{7:7} Mortuo itaque illo primo, hoc modo, sequentem deducebant ad illudendum: et, cute capitis eius cum capillis abstracta, interrogabant, si manducaret prius, quam toto corpore per membra singula puniretur.
{7:7} And so, when the first had died in this way, they led in the next one, so as to ridicule him. And when the skin of his head was pulled off with the hair, they asked him if he would eat, instead of being punished throughout the whole body in every limb.
{7:8} At ille, respondens patria voce, dixit: Non faciam. Propter quod et iste, sequenti loco, primi tormenta suscepit:
{7:8} But responding in the language of his fathers, he said, “I will not do it.” Because of this, he also, in the next place, received the torments of the first.
~ The language of his fathers was Hebrew. This language choice is specified because, at that time, the spoken language of the Jews was Aramaic. Yet they would speak in Hebrew when it was an important question of religion.
{7:9} et in ultimo spiritu constitutus, sic ait: Tu quidem scelestissime in præsenti vita nos perdis: sed Rex mundi defunctos nos pro suis legibus in æternæ vitæ resurrectione suscitabit.
{7:9} And when he had reached his last breath, he spoke in this way: “You, indeed, O most wicked man, are destroying us in this present life. But the King of the world will raise us up, in eternal life at the resurrection, for we die on behalf of his laws.”
{7:10} Post hunc tertius illuditur, et linguam postulatus cito protulit, et manus constanter extendit:
{7:10} After this one, the third was ridiculed, and when he was asked, he quickly offered up his tongue, and he resolutely extended his hands.
{7:11} et cum fiducia ait: E cælo ista possideo, sed propter Dei leges nunc hæc ipsa despicio, quoniam ab ipso me ea recepturum spero:
{7:11} And he said with confidence, “I possess these from heaven, but, because of the laws of God, I now despise them, for I hope to receive them again from him.”
{7:12} ita ut rex, et qui cum ipso erant, mirarentur adolescentis animum, quod tamquam nihilum duceret cruciatus.
{7:12} So then, the king and those who were with him, wondered at the soul of this youth, because he considered the torments as if they were nothing.
{7:13} Et hoc ita defuncto, quartum vexabant similiter torquentes.
{7:13} And after he had died in this way, they afflicted the fourth with similar tortures.
{7:14} Et, cum iam esset ad mortem, sic ait: Potius est ab hominibus morti datos spem expectare a Deo, iterum ab ipso resuscitandos: tibi enim resurrectio ad vitam non erit.
{7:14} And when he was about to die, he spoke in this way: “It is preferable, being put to death by men, to wait for hope from God, so as to be revived again by him. But the resurrection to life will not be for you.
{7:15} Et cum admovissent quintum, vexabant eum. At ille, respiciens in eum,
{7:15} And when they had brought the fifth, they afflicted him. But he, gazing at him,
{7:16} dixit: Potestatem inter homines habens, cum sis corruptibilis, facis quod vis: noli autem putare genus nostrum a Deo esse derelictum.
{7:16} said: “Having power among men, though you are corruptible, you do what you want, but do not think that our nation has been abandoned by God.
{7:17} Tu autem patienter sustine, et videbis magnam potestatem ipsius, qualiter te, et semen tuum torquebit.
{7:17} And so, wait patiently for a while, and you will see his great power, by the manner in which he will torture you and your offspring.”
{7:18} Post hunc ducebant sextum, et is, mori incipiens, sic ait: Noli frustra errare: nos enim propter nosmetipsos hæc patimur, peccantes in Deum nostrum, et digna admiratione facta sunt in nobis:
{7:18} After this one, they brought the sixth, and he, being about to die, spoke in this way: “Do not go astray in vain. For we suffer because of ourselves, having sinned against our God, yet things worthy of admiration have been accomplished in us.
{7:19} tu autem ne existimes tibi impune futurum, quod contra Deum pugnare tentaveris.
{7:19} But do not consider that you will be without punishment, for you have attempted to fight against God.”
{7:20} Supra modum autem mater mirabilis, et bonorum memoria digna, quæ pereuntes septem filios sub unius diei tempore conspiciens, bono animo ferebat propter spem, quam in Deum habebat:
{7:20} Now the mother was wonderful beyond measure, and a worthy memorial of the good, for she watched her seven sons perish within the time of one day, and she bore it with a good soul, because of the hope that she had in God.
{7:21} singulos illorum hortabatur voce patria fortiter, repleta sapientia: et, femineæ cogitationi masculinum animum inserens,
{7:21} And, with fortitude, she exhorted every one of them, in the language of the fathers, being filled with wisdom. And, joining masculine courage with feminine thinking,
{7:22} dixit ad eos: Nescio qualiter in utero meo apparuistis: neque enim ego spiritum et animam donavi vobis et vitam, et singulorum membra non ego ipsa compegi,
{7:22} she said to them: “I do not know how you were formed in my womb. For I did not give you spirit, nor soul, nor life; neither did I construct each of your limbs.
{7:23} sed enim mundi Creator, qui formavit hominis nativitatem, quique omnium invenit originem, et spiritum vobis iterum cum misericordia reddet et vitam, sicut nunc vosmetipsos despicitis propter leges eius.
{7:23} Nevertheless, the Creator of the world, who formed the nativity of man, and who founded the origins of all, will restore both spirit and life to you again, with his mercy, just as you now despise yourselves for the sake of his laws.”
{7:24} Antiochus autem, contemni se arbitratus, simul et exprobrantis voce despecta, cum adhuc adolescentior superesset, non solum verbis hortabatur, sed et cum iuramento affirmabat se divitem et beatum facturum, et translatum a patriis legibus amicum habiturum, et res necessarias ei præbiturum.
{7:24} But Antiochus, thinking himself despised, and at the same time also despising the voice of the reproacher, when only the youngest was still left, not only exhorted him with words, but also assured him with an oath, that he would make him wealthy and happy, and, if he would convert from the laws of his fathers, he would have him as a friend, and he would provide him with necessary things.
{7:25} Sed ad hæc cum adolescens nequaquam inclinaretur, vocavit rex matrem, et suadebat ei ut adolescenti fieret in salutem.
{7:25} But, when the youth was not swayed by these things, the king called the mother and persuaded her to act toward the youth to save him.
{7:26} Cum autem multis eam verbis esset hortatus, promisit suasurum se filio suo.
{7:26} And so, when he had exhorted her with many words, she promised that she would counsel her son.
{7:27} Itaque inclinata ad illum, irridens crudelem tyrannum, ait patria voce: Fili mi, miserere mei, quæ te in utero novem mensibus portavi, et lac triennio dedi et alui, et in ætatem istam perduxi.
{7:27} Then, leaning towards him and mocking the cruel tyrant, she said in the language of the fathers: “My son, take pity on me, for I carried you for nine months in my womb, and I gave you milk for three years, and I nourished you and led you through to this stage of life.
~ The Jews in ancient times counted any partial calendar year as a year. So, three years of breast-feeding is not 36 months; rather it is part of one calendar year, all of the next calendar year, and part of the subsequent calendar year, amounting to as little as 14 months.
{7:28} Peto, nate, ut aspicias ad cælum et terram, et ad omnia quæ in eis sunt: et intelligas, quia ex nihilo fecit illa Deus, et hominum genus:
{7:28} I ask you, child, gaze upon heaven and earth, and all that is in them, and understand that God made them, and the family of man, out of nothing.
{7:29} ita fiet, ut non timeas carnificem istum, sed dignus fratribus tuis effectus particeps, suscipe mortem, ut in illa miseratione cum fratribus tuis te recipiam.
{7:29} So shall it be that you will not fear this executioner, but, participating worthily with your brothers, you shall accept death, so that, by this mercy, I shall receive you again with your brothers.”
{7:30} Cum hæc illa adhuc diceret, ait adolescens: Quem sustinetis? non obedio præcepto regis, sed præcepto legis, quæ data est nobis per Moysen.
{7:30} While she was still saying these things, the youth said: “What are you waiting for? I will not obey the precepts of the king, but the precepts of the law, which was given to us through Moses.
{7:31} Tu vero, qui inventor omnis malitiæ factus es in Hebræos, non effugies manum Dei.
{7:31} In truth, you, who have been the inventor of all malice against the Hebrews, will not escape the hand of God.
{7:32} Nos enim pro peccatis nostris hæc patimur.
{7:32} For we suffer these things because of our sins.
{7:33} Et si nobis propter increpationem, et correptionem Dominus Deus noster modicum iratus est: sed iterum reconciliabitur servis suis.
{7:33} And if, for the sake of our chastisement and correction, the Lord our God is angry with us for a little while, yet still he will be reconciled again to his servants.
{7:34} Tu autem, o sceleste, et omnium hominum flagitiosissime, noli frustra extolli vanis spebus in servos eius inflammatus.
{7:34} But as for you, O wicked and most disgraceful of all men, do be not be extolled over nothing, with vain hopes, while you are inflamed against his servants.
{7:35} Nondum enim omnipotentis Dei, et omnia inspicientis, iudicium effugisti.
{7:35} For you have not yet escaped the judgment of Almighty God, who examines all things.
{7:36} Nam fratres mei, modico nunc dolore sustentato, sub testamento æternæ vitæ effecti sunt: tu vero iudicio Dei iustas superbiæ tuæ pœnas exolves.
{7:36} Therefore, my brothers, having now sustained brief sorrow, have been brought under the covenant of eternal life. But, in truth, you, by the judgment of God, will be released into just punishment for your arrogance.
{7:37} Ego autem, sicut fratres mei, animam, et corpus meum trado pro patriis legibus: invocans Deum maturius genti nostræ propitium fieri, teque cum tormentis et verberibus confiteri quod ipse est Deus solus.
{7:37} But I, like my brothers, deliver up my soul and my body for the sake of the laws of the fathers, calling upon God so as to bring forgiveness upon our nation sooner, and so that you, with torments and lashings, may confess that he alone is God.
~ The word ‘maturius’ refers to an earlier maturity.
{7:38} In me vero et in fratribus meis desinet Omnipotentis ira, quæ super omne genus nostrum iuste superducta est.
{7:38} Truly, in me and in my brothers, the wrath of the Almighty, which has been led over all our people justly, shall cease.”
{7:39} Tunc rex accensus ira in hunc super omnes crudelius desævit, indigne ferens se derisum.
{7:39} Then the king, burning with anger, raged against this one with cruelty beyond all the rest, bearing it indignantly that he himself was derided.
{7:40} Et hic itaque mundus obiit, per omnia in Domino confidens.
{7:40} And so this one also died in purity, trusting in the Lord through all things.
{7:41} Novissime autem post filios et mater consumpta est.
{7:41} Then, last of all, after the sons, the mother also was consumed.
{7:42} Igitur de sacrificiis, et de nimiis crudelitatibus satis dictum est.
{7:42} Therefore, about the sacrifices and about the exceedingly great cruelties, enough has been said.