The zeal and success of Mathathias. His exhortation to his sons at his death.
Mathathias with his fiue sonnes, lamenteth the calamities of the people, 8. and prophanation of holie thinges, 15. resisteth the kings wicked decrees, 23. killeth an idolater, and the kings commissioner, so flyeth into the mountaines with others. 31. Manie are slaine not resisting in battel on the sabbath dayes. 40. Vpon further consideration the rest defend themselues in the sabbath; 45. kil their enimies, and destroy idolatrie. 49. Mathathias dying exhorteth his sonnes to be zelous in the law: 65. appoynting Simon their counseler, and Iudas their capitaine.
1In those days arose Mathathias, the son of John, the son of Simeon, a priest of the sons of Joarib, from Jerusalem, and he abode in the mountain of Modin:In quel tempo si levò su Mathathia figliuolo di Giovanni, figliuolo di Simeone, sacerdote della famiglia di Joarib, e da Gerusalemme andò a ritirarsi sul monte di Modin:IN those dayes arose Mathathias the sonne of Iohn, the sonne of Simeon, priest of the sonnes of Ioarib from Ierusalem, and he sate in the mountayne of Modin:In diebus illis surrexit Mathathias filius Joannis filii Simeonis, sacerdos ex filiis Joarib, ab Jerusalem, et consedit in monte Modin: 2And he had five sons: John, who was surnamed Gaddis:Egli aveva cinque figliuoli, Giovanni soprannominato Gaddis,and he had fiue sonnes, Iohn who was surnamed Gaddis:et habebat filios quinque, Joannem, qui cognominabatur Gaddis: 3And Simon, who was surnamed Thasi;E Simone soprannominato Thasi,and Simon, who was surnamed Thasi:et Simonem, qui cognominabatur Thasi: 4And Judas, who was called Machabeus;E Giuda soprannominato Maccabeo,and Iudas, who was called Machabeus:et Judam, qui vocabatur Machabæus: 5And Eleazar, who was surnamed Abaron; and Jonathan, who was surnamed Apphus.Ed Eleazaro soprannominato Abaron, e Jonathan soprannominato Apphus:and Eleazar, who was surnamed Abaron: and Ionathan, who was surnamed Apphus.et Eleazarum, qui cognominabatur Abaron: et Jonathan, qui cognominabatur Apphus: 6These saw the evils that were done in the people of Juda, and in Jerusalem.Questi stavan considerando lo strazio, che si fuoco del popol di Giuda e di Gerusalemme;These saw the euils, that were done in the people of Iuda, and in Ierusalem.hi viderunt mala, quæ fiebant in populo Juda, et in Jerusalem. 7And Mathathias said: Woe is me, wherefore was I born to see the ruin of my people, and the ruin of the holy city, and to dwell there, when it is given into the hands of the enemies?E Mathathia disse. Misero me! perché son io venuto al mondo per vedere lo scempio del popol mio e la distruzione della città santa, per istar ivi sedendo, mentr'ella è data in poter de' nemici?And Mathathias sayd: Wo is me, wherfore was I borne to see the affliction of my people, and the affliction of the holie citie, and to sitte there, when it is geuen in the handes of the enemies?Et dixit Mathathias: Væ mihi ! ut quid natus sum videre contritionem populi mei, et contritionem civitatis sanctæ, et sedere illic, cum datur in manibus inimicorum ? 8The holy places are come into the hands of strangers her temple is become as a man without honour.Le cose sante sono nelle mani degli stranieri, e il suo tempio è come un uomo disonorato.The holie places are come into the hand of strangers: the temple therof as an ignoble man.Sancta in manu extraneorum facta sunt: templum ejus sicut homo ignobilis.
9The vessels of her glory are carried away captive; her old men are murdered in the streets, and her young men are fallen by the sword of the enemies.I suoi vasi preziosi messi a saccomanno sono stati portati via, sono stati trucidati per le piazze i suoi anziani, e la sua gioventù è perita di spada per man de' nemici.The vessels of her glorie are caried away captiue: her old men are murdered in the streets, and her youngmen are fallen by the sword of the enemies.Vasa gloriæ ejus captiva abducta sunt: trucidati sunt senes ejus in plateis, et juvenes ejus ceciderunt in gladio inimicorum. 10What nation hath not inherited her kingdom, and gotten of her spoils?Qual'è la nazione, che non siasi appropriato il suo regno, e non abbia avuto parte alle spoglie di lei?What nation hath not inherited her kingdom, and hath not obteyned her spoiles?Quæ gens non hæreditavit regnum ejus et non obtinuit spolia ejus ? 11All her ornaments are taken away. She that was free is made a slave.Tutta la sua magnificenza le è stata tolta. Quella che era libera, è fatta schiava.Al her beautie is taken away. She that was free, is made a seruant.Omnis compositio ejus ablata est. Quæ erat libera, facta est ancilla. 12And behold our sanctuary, and our beauty, and our glory is laid waste, and the Gentiles have defiled them.E ormai la nostra santità, lo splendore nostro, la nostra gloria e smarrita, e tutto hanno profanato le genti.And loe our holies, and out beautie, and our glorie is desolate, and the Nations haue defiled them.Et ecce sancta nostra, et pulchritudo nostra, et claritas nostra desolata est, et coinquinaverunt ea gentes. 13To what end then should we live any longer?Perché adunque viviamo ancora?Whereto then is it for vs yet to liue?Quo ergo nobis adhuc vivere ? 14And Mathathias and his sons rent their garments, and they covered themselves with haircloth, and made great lamentation.E Mathathia co' suoi figliuoli si stracciavan le vesti, e si copersero di cilizio, e menavano gran duolo.And Mathathias rent his garments, & his sonnes: and they couered themselues with heareclothes, and lamented excedingly.Et scidit vestimenta sua Mathathias, et filii ejus: et operuerunt se ciliciis, et planxerunt valde. 15And they that were sent from king Antiochus, came thither, to compel them that were fled into the city of Modin, to sacrifice, and to burn incense, and to depart from the law of God.Quando sopraggiunser colà quelli che erano spediti dal re Antioco per costringere coloro, che si erano rifugiati nella città di Modin a far sacrifizj, e abbruciare incensi, e abbandonare la legge di Dio.And there came thither they that were sent from king Antiochus, to compel them, that were fled into the citie of Modin, to immolate, and to burne frankincense, and to depart from the law of God.Et venerunt illuc qui missi erant a rege Antiocho, ut cogerent eos, qui confugerant in civitatem Modin, immolare, et accendere thura, et a lege Dei discedere.
16And many of the people of Israel consented and came to them: but Mathathias and his sons stood firm.E molti del popolo di Israele acconsentirono, e si unirono con loro: ma Mathathia e i suoi figliuoli stetter costanti.And manie of the people of Israel consenting came to them: but Mathathias, and his sonnes stood constantly.Et multi de populo Israël consentientes accesserunt ad eos: sed Mathathias et filii ejus constanter steterunt. 17And they that were sent from Antiochus, answering, said to Mathathias: Thou art a ruler, and an honourable, and great man in this city, and adorned with sons, and brethren.E i messi di Antioco dissero a Mathathia: Tu sei il principale, il più illustre e il più grande di questa città, ed hai una corona di figliuoli e di fratelli:And they that were sent from Antiochus answering sayd to Mathathias: Thou art the prince, and most honorable, and great in this citie, and adorned with sonnes, and bretheren.Et respondentes qui missi erant ab Antiocho, dixerunt Mathathiæ: Princeps, et clarissimus et magnus es in hac civitate, et ornatus filiis et fratribus: 18Therefore, come thou first, and obey the king’s commandment, as all nations have done, and the men of Juda, and they that remain in Jerusalem: and thou, and thy sons shall be in the number of the king’s friends, and enriched with gold, and silver, and many presents.Vieni adunque tu il primo, e fa quello che il re comanda, con te han fatto tutte le genti e gli uomini di Giuda e quelli che son rimasi in Gerusalemme, e sarai tu e i tuoi figliuoli nel numero degli amici del re, e avrai in dovizia oro e argento, e doni grandi.Therfore come thou first, and doe the kings commandement, as al Nations haue done, and the men of Iuda, and they that are remayning in Ierusalem: & thou shalt be, and thy sonnes among the kings frends, & amplified with gold, and siluer, and manie giftes.ergo accede prior, et fac jussum regis, sicut fecerunt omnes gentes, et viri Juda, et qui remanserunt in Jerusalem: et eris tu, et filii tui, inter amicos regis, et amplificatus auro, et argento, et muneribus multis. 19Then Mathathias answered, and said with a loud voice: Although all nations obey king Antiochus, so as to depart every man from the service of the law of his fathers, and consent to his commandments:Rispose Mathathia, e disse ad alta voce: Quando anche tutte le genti obbediscono al re Antioco, e ogni uomo si ritiri dal servizio alla legge de' padri suoi, e si soggetti ai comandi di lui,And Mathathias answered, & sayd with a lowde voice: Although al Nations obey king Antiochus, that euerie man reuolt from the seruice of the law of his fathers, and consent to his commandements:Et respondit Mathathias, et dixit magna voce: Etsi omnes gentes regi Antiocho obediunt, ut discedat unusquisque a servitute legis patrum suorum, et consentiat mandatis ejus:
20I and my sons, and my brethren will obey the law of our fathers.Io e i miei figliuoli e i miei fratelli obbediremo alla legge de' padri nostri.I and my sonnes, and my bretheren wil obey the law of our fathers.ego et filii mei, et fratres mei, obediemus legi patrum nostrorum: 21God be merciful unto us: it is not profitable for us to forsake the law, and the justices of God:Guardici Dio! Non è cosa utile per noi l'abbandonare la legge e i comandamenti di Dio:God be merciful vnto vs: it is not profitable for vs to forsake the law, and the iustices of God:propitius sit nobis Deus: non est nobis utile relinquere legem, et justitias Dei: 22We will not hearken to the words of king Antiochus, neither will we sacrifice and transgress the commandments of our law, to go another way.Non ascolteremo le parole del re Antioco, e non farem sacrifizi violando i riti, della nostra legge per battere un'altra strada.we wil not heare the wordes of king Antiochus, neither wil we sacrifice, transgressing the commandments of our law, to go an other way.non audiemus verba regis Antiochi, nec sacrificabimus transgredientes legis nostræ mandata, ut eamus altera via. 23Now as he left off speaking these words, there came a certain Jew in the sight of all to sacrifice to the idols upon the altar in the city of Modin, according to the king’s commandment.Finito ch'egli ebbe di dir queste parole, si presentò a vista di tutti un certo Giudeo per far sacrifizio agl'idoli sull'altare, che era nella città di Modin, secondo l'editto del re:And as he ceased to speake these words, there came a certayne lewe in the eyes of al to sacrifice to the idols vpon the altar in the citie of Modin, according to the kings commandment.Et ut cessavit loqui verba hæc, accessit quidam Judæus in omnium oculis sacrificare idolis super aram in civitate Modin, secundum jussum regis: 24And Mathathias saw, and was grieved, and his reins trembled, and his wrath was kindled according to the judgment of the law, and running upon him he slew him upon the altar:Videlo Mathathia, e ne ebbe dolore, e le sue viscere si scommossero, e si accese di sdegno secondo il prescritto della legge, e assalito colui, lo trucidò sull'altare.And Mathathias saw, and was sorie, and his reynes trembled, and his furie was kindled according to the iudgement of the law, and flying vpon him he slew him vpon the altar:et vidit Mathathias, et doluit, et contremuerunt renes ejus, et accensus est furor ejus secundum judicium legis, et insiliens trucidavit eum super aram:
25Moreover the man whom king Antiochus had sent, who compelled them to sacrifice, he slew at the same time, and pulled down the altar,E oltre a ciò uccise nel tempo stesso quell'uomo mandato dal re Antioco, e il quale costringeva la gente a sacrificare, e atterrò l'altare,yea and the man, whom king Antiochus had sent, which compelled them to immolate, he slewe in that verie time, and destroyed the altar,sed et virum, quem rex Antiochus miserat, qui cogebat immolare, occidit in ipso tempore, et aram destruxit: 26And shewed zeal for the law, as Phinees did by Zamri, the son of Salomi.Ed ebbe zelo della legge imitando quello che fece Phinees a Zamri figliuolo di Salomi.and zeled the law, as did Phinees to Zamri the sonne of Salomi.et zelatus est legem, sicut fecit Phinees Zamri filio Salomi. 27And Mathathias cried out in the city with a loud voice, saying: Every one that hath zeal for the law, and maintaineth the testament, let him follow me.E andò Mathathia gridando ad alta voce per la città, e dicendo: Chiunque ha zelo per la legge, e serba inviolato il testamento, mi venga dietro.And Mathathias cried out with a lowde voice in the citie, saying: Euerie one that hath zele of the law, establishing his testament, let him comeforth after me.Et exclamavit Mathathias voce magna in civitate, dicens: Omnis qui zelum habet legis, statuens testamentum, exeat post me. 28So he and his sons fled into the mountains, and left all that they had in the city.E si fuggi egli co' suoi figliuoli alla montagna, abbandonando tutto quel che aveano nella città.And he fled himself, and his sonnes into the mountaynes, and left al thinges whatsoeuer they had in the citie.Et fugit ipse, et filii ejus in montes, et reliquerunt quæcumque habebant in civitate. 29Then many that sought after judgment, and justice, went down into the desert:Allora molti amatori della legge e della giustizia se v'andarono nel deserto:Then came downe manie seeking iudgement, and iustice, into the desert:Tunc descenderunt multi quærentes judicium, et justitiam, in desertum: 30And they abode there, they and their children, and their wives, and their cattle: because afflictions increased upon them.E ivi si stavano eglino e i loro figliuoli e le donne loro e i loro bestiami; perocchè si trovavano affogati dalle calamità.and they sate there them selues, and their children, and their wiues, and their cattel: because the euils ouerflowed vpon them.et sederunt ibi ipsi, et filii eorum, et mulieres eorum, et pecora eorum: quoniam inundaverunt super eos mala. 31And it was told to the king’s men, and to the army that was in Jerusalem, in the city of David, that certain men, who had broken the king’s commandment, were gone away into the secret places in the wilderness, and that many were gone after them.Or agli uomini del re, e alle milizie, che erano a Gerusalemme nella città di David, fu riferito, come certi uomini, che aveano insultato ai comandi del re, se n'erano andati pe' tragetti nel deserto, e che erano stati seguitati da molti altri.And it was reported to the kings men, and to the armie that was in Ierusalem in the citie of Dauid, that certayne men which dissipated the kings commandment, were departed into secrete places in the desert, and manie were gone after them.Et renuntiatum est viris regis, et exercitui qui erat in Jerusalem civitate David, quoniam discessissent viri quidam, qui dissipaverunt mandatum regis, in loca occulta in deserto, et abiissent post illos multi.
32And forthwith they went out towards them, and made war against them on the sabbath day.E tosto v'andarono in traccia, e si disposero ad assalirli in giorno di sabato,And forthwith they went forwards towards them, and set battel against them in the day of the Sabbaths,Et statim perrexerunt ad eos, et constituerunt adversus eos prælium in die sabbatorum, 33And they said to them: Do you still resist? come forth, and do according to the edict of king Antiochus, and you shall live.E disser loro: Resisterete voi anche adesso? Venite fuora, e fate quel che comanda il re Antioco, e sarete salvi.and they sayd to them: Doe you resist now also as yet? comeforth, and doe accordidg to the word of king Antiochus, and you shal liue.et dixerunt ad eos: Resistitis et nunc adhuc ? exite, et facite secundum verbum regis Antiochi, et vivetis. 34And they said: We will not come forth, neither will we obey the king’s edict, to profane the sabbath day.E quelli dissero: Noi non verremo, e non faremo i voleri del re, e non violeremo il giorno di sabato.And they sayd: We wil not come forth, neither wil we doe the kings word, to pollute the day of the Sabbaths.Et dixerunt: Non exibimus, neque faciemus verbum regis, ut polluamus diem sabbatorum. 35And they made haste to give them battle.E quelli andarono all'attacco.And they hastened battel against them.Et concitaverunt adversus eos prælium. 36But they answered them not, neither did they cast a stone at them, nor stopped up the secret places,Ed essi non rispondevan per niente, ne scagliaron contro i nemici una pietra, ne chiuser le bocche dei lor nascondigli;And they answered them not, neither did they cast a stone at them, nor stopped the secrete places,Et non responderunt eis, nec lapidem miserunt in eos, nec oppilaverunt loca occulta, 37Saying: Let us all die in our innocency: and heaven and earth shall be witnesses for us, that you put us to death wrongfully.Perocchè dissero: Muoiamo tutti nella nostra semplicità, e il cielo e la terra saranno per noi testimoni, come ingiustamente ci fate perire.saying: Let vs dye al in our simplicitie: and heauen and earth shal be witnesses, vpon vs that you vniustly destroy vs.dicentes: Moriamur omnes in simplicitate nostra: et testes erunt super nos cælum et terra, quod injuste perditis nos. 38So they gave them battle on the sabbath: and they were slain, with their wives, and their children, and their cattle, to the number of a thousand persons.E quelli gli assaltarono in giorno di sabato, e perirono tanto essi, che i loro figliuoli, e le donne loro e i bestiami, e furono sino a mille persone.And they gaue them battel on the Sabbaths: and there died they, & their wiues, & their children, and their cattel euen to a thousand soules of men.Et intulerunt illis bellum sabbatis: et mortui sunt ipsi, et uxores eorum, et filii eorum, et pecora eorum usque ad mille animas hominum.
39And Mathathias and his friends heard of it, and they mourned for them exceedingly.E riseppe ciò Mathathia e i suoi amici, e piansero quella gente a cald'occhi.And Mathathias vnderstood it and his freinds, and they had lamentation vpon them excedingly.Et cognovit Mathathias et amici ejus, et luctum habuerunt super eos valde. 40And every man said to his neighbour: If we shall all do as our brethren have done, and not fight against the heathens for our lives, and our justifications, they will now quickly root us out of the earth.E dicevano l'uno all'altro: Se faremo tutti noi, come han fatto i nostri fratelli, e non combatteremo contro le nazioni per difendere le nostre vite e la nostra legge, or'è il tempo che presto ci stermineranno dal mondo.And euerie man sayd to his neighbour: If we shal al doe as our bretheren haue done, and shal not fight against the heathen for our liues, and our iustifications: now wil they quickly destroy vs from the earth.Et dixit vir proximo suo: Si omnes fecerimus sicut fratres nostri fecerunt, et non pugnaverimus adversus gentes pro animabus nostris et justificationibus nostris, nunc citius disperdent nos a terra. 41And they determined in that day, saying: Whosoever shall come up against us to fight on the sabbath day, we will fight against him: and we will not all die, as our brethren that were slain in the secret places.E risolverono in quel giorno, e dissero: Chiunque siasi, che venga per combatterci in giorno di sabato, noi combatteremo contro di lui; e non morremo tutti, come sono morti i nostri fratelli nelle caverne.And they thought in that day, saying: Euerie man whosoeuer shal come vnto vs in battel on the day of the Sabbaths, let vs fight against him: and we wil not al dye, as our bretheren died in secrete places.Et cogitaverunt in die illa, dicentes: Omnis homo, quicumque venerit ad nos in bello die sabbatorum, pugnemus adversus eum: et non moriemur omnes, sicut mortui sunt fratres nostri in occultis. 42Then was assembled to them the congregation of the Assideans, the stoutest of Israel, every one that had a good will for the law.Allora andò ad unirsi con essi la congregazione degli Assidei, uomini i più valorosi d'Israele, e tutti zelo per la legge:Then was there gathered to them the synagoge of the Asside ans strong of force out of Israel, euerie voluntarie in the law:Tunc congregata est ad eos synagoga Assidæorum fortis viribus ex Israël, omnis voluntarius in lege: 43And all they that fled from the evils, joined themselves to them, and were a support to them.E tutti quelli, che astretti dalle calamità, si fuggivano, si incorporaron con essi, e accrebbero le loro forze.and al that fled from the euils, were added to them, & were made a strength to them.et omnes, qui fugiebant a malis, additi sunt ad eos, et facti sunt illis ad firmamentum.
44And they gathered an army, and slew the sinners in their wrath, and the wicked men in their indignation: and the rest fled to the nations for safety.E messo insieme un esercito, diedero addosso furiosamente ai peccatori e agl'inimici senza averne pietà: de' quali quei, che rimasero, fuggiron tra le nazioni per mettersi in salvo.And they gathered an armie, and stroke the sinners in their wrath, and the wicked men in their indignation: and the rest fled to the nations to escape.Et collegerunt exercitum, et percusserunt peccatores in ira sua, et viros iniquos in indignatione sua: et ceteri fugerunt ad nationes, ut evaderent. 45And Mathathias and his friends went round about, and they threw down the altars:E Mathathia andò attorno co' suoi amici, e atterrarono gli altari.And Mathathias went round about, and his freindes, and they destroyed the altars:Et circuivit Mathathias et amici ejus, et destruxerunt aras: 46And they circumcised all the children whom they found in the confines of Israel that were uncircumcised: and they did valiantly.E ai fanciulli incirconcisi, quanti ne trovarono per tutto il paese d'Israele, diedero coraggiosamente la circoncisione.and they circumcided the vncircumcised children, as manie as they found in the costs of Israel: and in strength.et circumciderunt pueros incircumcisos quotquot invenerunt in finibus Israël: et in fortitudine. 47And they pursued after the children of pride, and the work prospered in their hands:E perseguitarono i superbi, e riuscivano loro tutte le cose, che aveano per le mani,And they persecuted the children of pride, and the worke prospered in their handes:Et persecuti sunt filios superbiæ, et prosperatum est opus in manibus eorum: 48And they recovered the law out of the hands of the nations, and out of the hands of the kings: and they yielded not the horn to the sinner.E vendicarono la legge dalla possanza delle genti, e dalla possanza de' re, e non lasciarono alzar le corna al peccatore.and they obteyned the law out of the handes of the nations, and out of the handes of the kinges: & they gaue not the horne to the sinner.et obtinuerunt legem de manibus gentium, et de manibus regum, et non dederant cornu peccatori. 49Now the days drew near that Mathathias should die, and he said to his sons: Now hath pride and chastisement gotten strength, and the time of destruction, and the wrath of indignation:E appressandosi per Mathathia il giorno del morire, disse egli ai suoi figliuoli: Adesso domina la superbia; tempo di gastigo e di ruina e di sdegno e di furore egli è questa.And the dayes of Mathathias approched to dye, & he sayd to his sonnes: Now is pride strengthned, and chastisement, and the time of subuersion, & the wrath of indignation:Et appropinquaverunt dies Mathathiæ moriendi, et dixit filiis suis: Nunc confortata est superbia, et castigatio, et tempus eversionis, et ira indignationis.
50Now, therefore, O my sons, be ye zealous for the law, and give your lives for the covenant of your fathers.Adesso adunque, o figliuoli, siate zelatori della legge, ed esponete le vostre vite per lo testamento dei padri vostri;Now therfore ô my sonnes, be ye emulatours of the law, & geue your liues for the testament of your fathers.Nunc ergo, o filii, æmulatores estote legis, et date animas vestras pro testamento patrum vestrorum, 51And call to remembrance the works of the fathers, which they have done in their generations: and you shall receive great glory, and an everlasting name.E ricordatevi delle opere fatte a tempo loro dai padri vostri, e vi acquisterete una gloria grande e un nome eterno.And remember the workes of the fathers, which they haue done in their generations: & you shal receiue great glorie, and an eternal name.et mementote operum patrum, quæ fecerunt in generationibus suis: et accipietis gloriam magnam, et nomen æternum. 52Was not Abraham found faithful in temptation, and it was reputed to him unto justice?Abramo non fu egli trovato fedele nella tentazione, e fugli imputato a giustizia?Abraham was he not in tentation found faythful, and it was reputed to him vnto iustice?Abraham nonne in tentatione inventus est fidelis, et reputatum est ei ad justitiam ? 53Joseph, in the time of his distress, kept the commandment, and he was made lord of Egypt.Giuseppe nel tempo di sua afflizione osservò i comandamenti, e divenne signor dell'Egitto.Ioseph in the time of his distresse kept the commandment, and he was made lord of Aegypt.Joseph in tempore angustiæ suæ custodivit mandatum, et factus est dominus Ægypti. 54Phinees, our father, by being fervent in the zeal of God, received the covenant of an everlasting priesthood.Phinees padre nostra col suo gran zelo per l'onore di Dio riceve la promessa di un sacerdozio eterno.Phinees our father, feruent in the zele of God, receiued the testament of an euerlasting priesthood.Phinees pater noster, zelando zelum Dei, accepit testamentum sacerdotii æterni. 55Jesus, whilst he fulfilled the word, was made ruler in Israel.Giosuè per la sua obbedienza diventò condottiero d'Israele.Iesus whiles he accomplished the word, was made the duke in Israel.Jesus dum implevit verbum, factus est dux in Israël. 56Caleb, for bearing witness before the congregation, received an inheritance.Caleb per la testimonianza renduta nell'adunanza, ottenne l'eredità.Caleb whiles he testifieth in the church, receiued an inheritance.Caleb dum testificatur in ecclesia, accepit hæreditatem.
57David, by his mercy, obtained the throne of an everlasting kingdom.Davidde per la sua mansuetudine conseguì il trono reale in eterno.Dauid in his mercie obteyned the seate of the kingdom for euer.David in sua misericordia consecutus est sedem regni in sæcula. 58Elias, while he is full of zeal for the law, was taken up into heaven.Elia ardente di zelo per la legge fu ricevuto nel cielo.Elias whiles he zeleth the zele of the law, was receiued into heauen.Elias, dum zelat zelum legis, receptus est in cælum. 59Ananias and Azarias and Misael, by believing, were delivered out of the flame.Anania, Azaria e Misael per la loro fede furon liberati dalle fiamme.Ananias and Azarias and Misael beleuing, were deliuered out of the flame.Ananias et Azarias et Misaël credentes, liberati sunt de flamma. 60Daniel, in his innocency, was delivered out of the mouth of the lions.Daniele per la sua integrità fu liberato dalla gola de' lioni.Daniel in his simplicitie was deliuered out of the lions mouth.Daniel in sua simplicitate liberatus est de ore leonum. 61And thus consider, through all generations: that none that trust in him, fail in strength.E così andate rammentando di generazione in generazione: tutti quelli che in Dio confidano, non vengon meno.And so thinke ye through generation & generation: that al that hope in him, are not weakened.Et ita cogitate per generationem et generationem: quia omnes qui sperant in eum, non infirmantur. 62And fear not the words of a sinful man, for his glory is dung and worms:E non vi spaventino le parole di un uom peccatore, perocché la gloria di lui è sterco e vermini.And of the wordes of the sinful man be not afrayd: because his glorie is dung, & worme:Et a verbis viri peccatoris ne timueritis, quia gloria ejus stercus et vermis est: 63Today he is lifted up, and tomorrow he shall not be found, because he is returned into his earth and his thought is come to nothing.Oggi si leva in alto, e domani sparisce; perché egli ritorna nella sua polvere, e tutti i suoi disegni sen vanno in fumo.to day he is extolled, & to morow he shal not be found: because he is turned into his earth, & his cogitation is perished.hodie extollitur, et cras non invenietur: quia conversus est in terram suam, et cogitatio ejus periit. 64You, therefore, my sons, take courage, and behave manfully in the law: for by it you shall be glorious.Voi adunque, o figliuoli, siate costanti, e adoperate virilmente per la legge; conciossiachè da lei avrete gloria.You therfore my sonnes take courege, & doe manfully in the law: because in it you shal be glorious.Vos ergo filii, confortamini, et viriliter agite in lege: quia in ipsa gloriosi eritis.
65And behold, I know that your brother Simon is a man of counsel: give ear to him always, and he shall be a father to you.Ed ecco qui Simone vostro fratello; io so, che egli e uomo di consiglio; ascoltatelo sempre, ed ei vi terrà luogo di padre.And behold Simon your brother, I know that he is a man of counsel: heare ye him alwayes, & he shal be a father to you.Et ecce Simon frater vester, scio quod vir consilii est: ipsum audite semper, et ipse erit vobis pater. 66And Judas Machabeus, who is valiant and strong from his youth up, let him be the leader of your army, and he shall manage the war of the people.E Giuda Maccabeo valoroso e forte fin dalla sua giovinezza sia capo delle vostre milizie ed egli' condurrà il popolo nelle sue guerre.And Iudas Machabeus valiant of strength from his youth, let him be to you the prince of warfare, & he shal manage the battel of the people.Et Judas Machabæus, fortis viribus a juventute sua, sit vobis princeps militiæ, et ipse aget bellum populi. 67And you shall take to you all that observe the law: and revenge ye the wrong of your people.Riunite con voi tutti quelli, che osservan la legge, e fate le vendette del vostro popolo.And you shal bring to you al the doers of the law: and reuenge ye the reuenge of your people.Et adducetis ad vos omnes factores legis: et vindicate vindictam populi vestri. 68Render to the Gentiles their reward, and take heed to the precepts of the law.Rendete alle genti quel che han meritato, e stato intenti ai precetti della legge.Repay retribution to the Gentiles, and attend to the precept of the law.Retribuite retributionem gentibus, et intendite in præceptum legis. 69And he blessed them, and was joined to his fathers.Indi li benedisse, e andò a riunirsi coi padri suoi.And he blessed them, and was layd to his fathers.Et benedixit eos, et appositus est ad patres suos. 70And he died in the hundred and forty-sixth year: and he was buried by his sons in the sepulchres of his fathers, in Modin, and all Israel mourned for him with great mourning.Egli morì l'anno cento quarantasei, e fu sepolto da' suoi figliuoli nella sepoltura de' padri suoi in Modin, e tutto Israele lo pianse grandemente.And he died the hundreth and six and fourtith yeare and he was buried by his sonnes in the sepulchers of his fathers in Modin, and al Israel lamented him with great lamentation.Et defunctus est anno centesimo et quadragesimo sexto: et sepultus est a filiis suis in sepulchris patrum suorum in Modin, et planxerunt eum omnis Israël planctu magno.
2:1
Year of the World 3837.
Menochius
Joarib. This family was the most distinguished, as Josephus, who sprung from it, asserts, (Haydock) being the first of the twenty-four families of priests, 1 Paralipomenon 24:7, 19. (Menochius)
St. Jerome
Mathathias was probably a descendant of Phinees, (ver. 54.) and was officiating when the impious orders arrived. Whereupon he retired to Modin, (Calmet) near Diospolis. (St. Jerome)
Calmet
Many say he was chosen high priest; and therefore decided the question about fighting on the sabbath. But any other, in similar emergencies, might have given that decision. (Calmet)
Judas was chosen, (Josephus) and Jonathas exercised the functions. (Antiquities 20:8.)
St. Jerome
To verify the prediction of Jacob, some have concluded that the Machabees were allied to the tribe of Juda by the mother's side. (St. Jerome; St. Augustine, contra Faust. 1:72.)
Josephus
Yet this is not proved, nor requisite. They were called Asmoneans, either from the town of Asamon, (Josue 15:27.) or from Assamoneus, great grandfather of Mathathias. (Josephus, Antiquities 12:8.)
Calmet
This family ruled till Herod, 128 years. (Calmet)
Worthington
Here an account is given of their wars, and more fully in the eight last chapters of the second Book[2 Machabees]. (Worthington)
Selden
Perhaps John, Mathathias, etc., were chosen high priests by the people, while the king sent others. (Selden)
2:2
Calmet
Gaddis, "a troop, fortunate, or a heap of wheat." (Calmet)
2:3
Pagnin
Thasi, Syriac, "ardent," or feeble, (Calmet) or a destroyer. (Pagnin)
2:4
Haydock
Machabeus. The common etymology has been given [in the Introduction]. (Haydock)
Calmet
But Judas had then no banners, and there is no proof that the Jews used such abbreviations, (Calmet) though moderns write Rambam, for "R. Moses, son of Maimon," Moce-bie, (Haydock) "conquering in God," (equivalent to Nicator, the title of Sedeucus) seems better, particularly as the word is written Machabee. (Calmet)
Haydock
Yet this is liable to the objection of c being placed instead of k, which occurs invariably in the Chaldean and Syriac. (Haydock)
2:5
Abaron, "passing," undaunted, (Calmet) or "potent."
Calmet
Apphus, "the wrath or flying of counsel," (Pagnin) "fainting, abundant, or dissipating." (Calmet)
Worthington
This small help, of great importance, was foretold by Daniel, 11:34. (Worthington)
2:7
2:14
Menochius
Lamentation. By voluntary mortification, he sought to appease God's indignation. (Menochius)
2:18
They. Josephus mentions Apelles. Persecutors have thus frequently attempted to delude the faithful; first by flattery, and then by torments.
2:21
Profitable. But quite the reverse both for this world and for the next. It is a dreadful crime.
2:22
Haydock
Way. Greek, "to the right or to the left." (Haydock)
2:24
Calmet
Law. Deuteronomy 11:6., (Menochius) and 13:9. Those who attempted to introduce the worship of idols, were to be slain without farther trial. (Calmet)
Worthington
Mathathias was then judge and high priest. (Worthington)
Worthington
He acted not though private revenge. (St. Cyprian, exhort. 5.; St. Bernard, ep. 158.) (Worthington)
2:29
Menochius
And justice. The ceremonial and moral law, (Calmet) or to live piously. (Menochius)
2:34
Haydock
Sabbath. By sacrificing to idols, or by coming forth to fight. (Haydock)
Menochius
They were of opinion that the latter was unlawful, and their ignorance might be excused. (Menochius)
2:37
Calmet
Innocency. Literally, "simplicity," has often this sense. Their piety was not, however, enlightened, as the ceremonial law gives way on such occasions. (Calmet)
Worthington
Their simplicity is commended by St. Ambrose, Of. 1:40. Yet they had not the prudence of serpents, which is also requisite. The Church remains. (Worthington)
2:41
Calmet
Come up. They say not that they will attack. (Calmet)
Josephus
Pompey perceived this, and made his advances and works on the sabbath, without opposition. (Josephus, Jewish Wars 1:5.)
Josephus
Pompey I had thus taken Jerusalem. (Josephus, Antiquities 12:1.)
The Samaritans will not move on that day. (Exodus 16:29.; ep. 2. ad Scaliger)
Synes. ep. iv
The Jews now take care of the sick, but will not help a beast out of the ditch on the sabbath, though in our Saviour's time they did just the reverse, Luke 14:5. The law has thus been variously explained. The Machabees judged with prudence. Yet superstition had again gained ground, when Josephus (vita) would not fight or assemble his forces on the sabbath, as being contrary to the law. In a storm, a Jewish pilot abandoned the helm till the danger was evident. (Synes. ep. iv.)
2:42
Challoner
The Assideans. A set of men that led a religious life; and were zealous for the law and worship of God. (Challoner)
Cornelius a Lapide
They fought like the knights of Malta. (Cornelius a Lapide)
Calmet
Esidim (Haydock) means "the pious," Ecclesiasticus 44:10. Many think they were the same with the Cinites, Rechabites, and Essenes. From them sprung the Pharisees. (Calmet)
Calmet
The society was intent on adorning the temple, (Scaliger) by which they swore, Matthew 23:6. (Calmet)
Josephus
These Essenes followed piety, avoiding the hypocrisy and error of the Pharisees and Sadducees. (Worthington) (Josephus, Jewish Wars 2:12.)
2:44
Calmet
Sinners. Apostate Jews. (Calmet)
2:48
Horn. That is, they suffered not the power of Antiochus, that man of sin, to abolish the law and religion of God.
2:53
Lord, next to the king, Genesis 41:40.
2:54
Calmet
Everlasting, as long as the old law should subsist. (Calmet)
2:55
Challoner
Jesus; i.e., Josue. (Challoner)
Haydock
He and Caleb alone gave a true relation. (Haydock)
2:57
Calmet
Mercy. This virtue was characteristic. (Calmet)
2:66
Worthington
People. Order is peculiarly requisite in all things, so here the proper persons are chosen, to whom each must submit in their sphere. (Worthington)
Calmet
Mathathias speaks as chief of the nation. (Calmet)
Josephus
Judas was his eldest son, and Simon the fourth. (Josephus; Seder., etc.)
2:70
Year of the World 3838.
Calmet
Year. Not of his age, but of the Greeks, (Menochius) after being at the head about twelve months. (The year of the world 3838.) (Calmet)
2:42
The Assideans.... A set of men that led a religious life; and were zealous for the law and worship of God.
2:48
They yielded not the horn, etc.... That is, they suffered not the power of Antiochus, that man of sin, to abolish the law and religion of God.
2:55
Jesus.... That is, Josue.
2:1
The 2. part. The warres of the Machabees, begune by this Mathathias, and prosecuted by his sonnes, especially by Iudas as in the seuen chapters folovving and more largely in the second booke from 8. chapter to the end of the last.
K
2:11
This smal helpe of great importance, is that ayde wher of Daniel prophecied ch. 11. v •4.
2:24
Mathathias not of priuate spirite, but being general capitaine of the people, did this iustice according to the lavv, vvhere it is commanded to kil the auctors of false pretended religion. Deut. 13. S. Cyprian. Exhort, ad Martyrium. c. 5. S. Beruar. Epist. 158. ad Innocent.
2:26
Concordance Num. 25.
2:37
These are commended by S. Ambrose li. 1. Offic. c. 40. and other fathers, dying in the simplicitie of doues, though they had not the prudence of serpents, which others obseruing are more commended, especially in respect of the whole Church so dangerously impugned, which God in dede wil euer defend, and conserue from vtter ruine: Yet he vseth also ordinarie meanes, by lawful vvarres and the like.
2:42
Assideans othervvise called Esseni not hypoch•y•ically as the Pharises, nor erroniously as the Sadduces, but sincerely professed a peculiar holie rule of life. Iosephus li. 2, c. •2. de bello Iudaico.
2:52
Concordance Gen. 22.
2:53
2:55
Concordance Iosue. 1. Num. 14. 2. Reg 2.
2:58
Concordance 4. Reg 2. Dan. 3. Dan. 6.
2:65
In al affayres order is of singural importance that euerie office be designed to ••••est persons. As here Mathathias appointed Simon the chiefe for determining matters in counsel, & Iudas the first for execution, and that the rest should obey these two, and ech of these the other in his office.
2:7
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 40.33
33. And now, O Emperor, I beg you not to disdain to hear me who am in fear both for yourself and for myself, for it is the voice of a Saint which says: “Wherefore was I made to see the misery of my people?”
2:33
St Hippolytus † AD 235 On Daniel 2.32
32. But they said, “We will not come forth: neither will we do the king’s commandment; we will die in our innocency: and he slew of them a thousand souls.”
2:35
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.40
206. First, I will speak of the people of our fathers. They were ready to fight for the temple of God and for their rights, and when attacked on the Sabbath day by the craft of the enemy, willingly allowed wounds to be inflicted on their unprotected bodies, rather than to join in the fight, so that they might not defile the Sabbath.
2:41
Tertullian † AD 220 An Answer to the Jews 4
… Nor is it doubtful that they “wrought servile work,” when, in obedience to God’s precept, they drave the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths.
2:52
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.16
… And in their time there shall be respect of them; they shall judge the nations, and shall rule over the people; and their Lord shall reign for ever.” Of this same thing in the Maccabees: “Was not Abraham found faithful in temptation, and it was accounted unto him for righteousness?”
2:58
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… but Jesus ascended: remember what was said yesterday concerning Elias, that Elias was taken up in a chariot of fire ; but that the chariots of Christ are ten thousand-fold even thousands upon thousands : and that Elias was taken up, towards the east of Jordan; but that Christ ascended at the east of the brook Cedron: and that Elias went as into heaven
2:60
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.54
… “Seek not things higher than thyself, and look not into things stronger than thyself.” Also in Solomon: “Be not excessively righteous, and do not reason more than is required.” Also in Isaiah: “Woe unto them who are convicted in themselves.” Also in the Maccabees: “Daniel in his simplicity was delivered from the mouth of the lions.”
2:62
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.3
… “And fear not the words of a sinful man, for his glory shall be dung and worms. To-day he is lifted up, and to-morrow he shall not be found, because he is turned into his earth, and his thought shall perish.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.5
… “It is just to be subjected to God, and that a mortal should not think things equal to God.” Also in the same place: “And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished.”
2:69
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.35
… It was not of any temporal death that this fear was inflicted, since of righteous persons, when they died, it used rather to be said, “And he was gathered unto his people;” or, “He was gathered to his fathers:”
2:1
1. IN THOSE DAYS MATHATHIAS ROSE UP, — or by crasis "Mathias," as Josephus and Theodoret call him: which name in Hebrew signifies the gift of God, and therefore is the same as in Greek Theodosius, Theodorus, or conversely Dorothaeus, and in Latin Adeodatus; for this man was given as a great gift from God, a leader of Israel to resist Antiochus. You will ask: Who and what manner of man was Mathathias? I answer that he was from the tribe of Levi, a priest of the first class, namely from the line of Joarib, which is placed first among the priestly families, I Paralipomenon cap. XXIV. 7. Moreover, this Mathathias, being chosen by God, impelled by Him, and approved by the people, was made High Priest and Leader, and avenger of the people against their common enemy Antiochus; for after the return from captivity by the command of Cyrus, Darius and Artaxerxes, these same men were High Priests and Leaders of the people, as Josephus testifies, lib. XI, cap. IV. The same is clear from I Esdras cap. VII. 25 and 26, and II Esdras IX, 36. For although Mathathias were not descended from the line nearest to the High Priests, yet that line failing, the High Priesthood devolved upon him as a priest of the first class. For Onias the third, surnamed the Holy, had already been slain in the fifth year of Antiochus, which was the 145th of the Greeks. But Onias's son, namely Onias the younger, had fled into Egypt, and at Heliopolis had become High Priest of a new temple, which was called Onion after him. But Jason, the brother of Onias, having become an apostate, compelled the others to apostatize and to pass over to Gentilism. Wherefore it fell to Mathathias to assume the High Priesthood and the Leadership of the people, that he might defend and uphold both religion and the commonwealth brought to the utmost peril by Antiochus. Especially since there was no other who dared to do it, but all either lay hidden and silent through fear of Antiochus, or fled away. God Himself therefore raised him up, and gave him courage to dare this, that he might preserve the faith and worship of God and the salvation of his country. He did this in the ninth year of Antiochus, which was the 145th of the Greeks. Wherefore the Chaldean, Cant. VI, 6, Josephus and Josippus, Aben-Ezra and the Hebrews call Mathathias the High Priest, or Pontiff, and this both from the designation of God, and from the election of the people, and from the right of succession and kinship, as I have said. Thus Abulensis in cap. XX of Exodus, quæst. XXV, Serarius, Sigonius, Severus Sulpitius, Torniellus, Genebrardus, whom Salianus cites and follows. Hence Mathathias calls Phinees the High Priest his father: therefore, being descended from a High Priest, the others failing, he had the right of succession. For a few months he was High Priest and leader, because he died in that same year, and designated as his successor in the High Priesthood and Leadership his son Judas Maccabaeus.
2:2
2. AND HE HAD FIVE SONS, JOHN, WHO WAS SURNAMED GADDIS. — Gaddis, that is, a heap or pile of grain, as if to say Abundant or Most Abundant: by which name two martyrs were called under Diocletian, whose sacred relics were solemnly transferred under Pope Gregory XIII to the professed house of the Society of Jesus in Rome. 3. AND SIMON WHO WAS SURNAMED THASI, — that is, a goat: תיש thais indeed is a goat, or one who cuts off, from the root תזז tazaz, that is, to cut off. 4. AND JUDAS WHO WAS CALLED MACCABAEUS. — I have given the etymology of Maccabaeus in the Preface. This surname was first given to Judas, and from him the other brothers and companions were called Maccabees, as is clear from this passage. It is a prolepsis, or anticipation; for this surname was not given to Judas from childhood, but later, when he himself inscribed the name Machabi on his standards, as I said in the Preface. Thus the Antiochi were later surnamed from their deeds and victories Soteres, Epiphanes, Ceraunii, Callinici, Nicanores; and the Ptolemies were called Eupatores, Philadelphi, Philometores, Evergetes, etc.
2:5
5. AND ELEAZAR WHO WAS SURNAMED ABARON,—that is, strong: אביר abbir indeed is mighty, strong. AND JONATHAN WHO WAS SURNAMED APPHUS,—that is, a man of counsel, or one desiring counsel; perhaps because he was by nature ardent and choleric, and therefore of quick wit and swift counsel, which is most useful in wars. Thus Pagninus in the Hebrew names. 7. WOE IS ME!—This lamentation of Mattathias concerning the desolation of the temple and Jerusalem proceeded from the zeal of religion, with which he burned. Similar was the zeal and lamentation of Jeremiah on account of Jerusalem destroyed in the Lamentations, and Jeremiah XX. 8. HIS TEMPLE LIKE AN IGNOBLE MAN,—that is, vile, poor, rustic, nay stupid, foolish and a fool, whom all mock with impunity, trample, pluck, beat. Thus Sanchez. For so the satellites of Antiochus Epiphanes mocked, trampled, plundered, plucked the temple, the Priests, Levites, and other Jews, whom they forced, as if drunk and foolish, to be crowned with ivy in honor of Bacchus, to dance and revel, book II, chapter VI. 10. WHAT NATION HAS NOT INHERITED HIS KINGDOM.—For with the Greek soldiers of Antiochus were mixed Chaldeans, Persians, Medes, Assyrians, etc., and Ammonites, Moabites, Philistines, Arabs, Idumeans, and other enemies of the Jews, who, when they saw them so harassed by Antiochus, ran together to help him and to plunder the Jews and afflict them grievously. 13. WHY THEREFORE SHOULD WE STILL LIVE?—For life in so many afflictions is far rather death than life, as St. Gregory says. And as the Tragedian says: "Death has its turns, when life is drawn out with slow groans." Thus Anchises: Troy destroyed denies that life should be prolonged, Aeneid. And others after Troy captured, unhappy, cry out, Aeneid I: "O thrice and four times blessed, to whom it was granted to fall before the faces of their fathers beneath the high walls of Troy! O mightiest of the race of Danaans, Tydides, could I not fall on the Trojan plains! and could I not pour out this soul by your hand?" 21. MAY GOD BE MERCIFUL TO US,—that is, may God grant us this grace, that so great an evil, and so great a wickedness and crime of apostasy and idolatry, may be turned away from us. Whence the Septuagint translates: "May God not permit us." Others: "May God forbid this;" for the Hebrews use this phrase when they greatly abominate and curse something.
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24. AND HIS REINS TREMBLED. — By reins understand synecdochically the other viscera; for the reins are the seat of concupiscence, the heart of spiritedness and boldness, the liver of love, the gall of wrath and fury, that is to say, the viscera of Matthias were moved partly by compassion and sorrow for the law violated, partly by ardor and zeal to defend it, partly by wrath and fury to pursue and slay its violators, as he indeed did slay a Jew idolatrously sacrificing, and the Legate of Antiochus who was compelling him to do so. Whence follows: AND HIS FURY WAS KINDLED ACCORDING TO THE JUDGMENT (that is, the decree) OF THE LAW, — which in Deuteronomy XI, 6, commands that he be slain who draws others away from the native religion and the worship of God, as this Jew was doing, sacrificing to Jupiter, whom therefore Matthias slew. For zeal for the honor of God drove him to this: And fury stirred by love, and conscious virtue. Morally learn here how efficacious zeal is, so that like fire it overcomes and consumes all things. Hear St. Ambrose on Psalm CXVIII, Octon. 18, on those words: "My zeal hath consumed me" (for which St. Ambrose reads "hath sought out"). A priest ought to have zeal, who strives to preserve the spotless chastity of the Church. And therefore the Prince of priests says: The zeal of thy house hath eaten me up. And Phinees was a priest and the nephew of a priest and the son of a priest. Good zeal and useful in a priest, especially that he be not negligent, not remiss. It is better that by the condemnation of one or two many be freed, than that by the absolution of two many be endangered. And a little later: "The zeal of God is life; Elias had zeal, and therefore was taken up to heaven. Zealously, he says, have I been zealous for the Lord. Matthias the son of John had zeal, who against the sacrileges of Antiochus stirred up the people of God. Those who have zeal count all their enemies as their own, who are enemies of God, even though father, brothers, sisters. To all he says: They are become my enemies; as David says." And with some things interjected: "Therefore zeal is charity. Finally, it is strong, as death is charity, hard as hell is zeal. Hard zeal, which no allurement of this life overcomes. Hard as hell, through which we die to sin, that we may live to God. Angels also are nothing without zeal, and they lose the prerogative of their substance, unless they sustain it by the ardor of zeal." Whence after a few things he concludes: "And why should we wonder if Angels have it? God the Father himself says: I am zealous for Jerusalem with great zeal; because God is great, therefore his zeal also is great, and according to the quality of each one's power, so also is zeal, either moderate or great. By zeal Jerusalem is avenged, by zeal the Church is gathered, by zeal faith is acquired, by zeal chastity is possessed. The Lord Jesus also says: The zeal of thy house hath eaten me up; rebuking the Jews, because they had made the house of prayer a den of thieves, and had made it also a house of merchandise." 25. BUT HE ALSO SLEW A MAN WHOM KING ANTIOCHUS HAD SENT, WHO WAS FORCING HIM TO SACRIFICE. — Josephus, book XII, chapter VIII, calls this man Apelles. Yet the same author, book I Of the War, chapter 1, calls him Bacchides, and adds that the sons of Matthias helped their father in this slaughter; for soldiers were slain with Apelles. Matthias did this justly, instigated by God, as judge and avenger of Israel, equally of religion and the worship of God, and thus by this deed he entered upon and consecrated his Pontificate and leadership, equally as Elias, making himself a leader of faith by slaying the priests of Baal, III Kings XVIII; and Moses with the Levites by slaying the worshippers of the golden calf, Exodus XXXII, to whom therefore he himself says: "You have consecrated your hands this day to the Lord, every man in his son and in his brother, that a blessing may be given you." And Phinees by slaying the Prince sacrificing to Priapus, Numbers XXV; see the things said there. Thus concerning the blasphemer he judged, and St. Chrysostom says: "If you hear anyone blaspheming God, approach, rebuke: and if it be necessary to inflict blows, do not refuse, strike his face with a slap, break his mouth, sanctify your hand by the blow." Namely, "zeal purges the deed," nay rather it sanctifies it and sacrifices it, and makes it as it were a holocaust, which is offered to justice and divine vengeance in an odor of sweetness. Marvelous was Matthias' spiritedness in this slaughter, fortitude, boldness, by which he alone almost opposed himself to a powerful, proud and cruel king, and impelled others to oppose themselves, generously exposing his fortunes, family, children, reputation and life for God, for faith, for country. He was therefore an illustrious Hero, and made five sons Heroes, while he led them into battle against the tyrant: but faith and hope in God animated him, and made him superior to all dangers, so that like a lion with five his whelps he might crush all enemies. 27. AND HE CRIED OUT, etc.: EVERYONE WHO HAS ZEAL FOR THE LAW, ESTABLISHING THE COVENANT, — striving that the covenant, that is, the pact made with God, may stand in its vigor, as if to say: Whoever wishes to preserve religion and the Commonwealth safe, "let him come out after me," let him follow me as leader. Here Mattathias sounds the trumpet call, and by it summons all to holy war, so that in it they may either conquer bravely, or fall generously for God, faith and fatherland. Thus at Rome, C. Marius, opposing Sulla as he invaded the Commonwealth, cried out: "Whoever wishes the Commonwealth to be safe, let him follow me" (which words we still read at Rome on the gate called the Angelic Gate, on the stone lintel above it where he himself departed, inscribed in capital letters). Having said this, Marius went out to a nearby mountain and gathered his forces. Scipio cried out the same thing after the defeat at Cannae; and Nasica from the Capitol against Gracchus, as testified by Livy, Paterculus and Valerius Maximus, book III, chapter 2; and long afterward, Narses under the Emperor Justinian, throwing himself against the Gauls, as testified by Agathias, book II. Finally Servius in book VIII of the Aeneid: "If there were, he says, a tumult, that is, from the nearness of danger much fear, because it was not possible to question individual soldiers, who was to lead the army there to the Capitol, and bringing forth from there two standards, one rosy, which summoned the foot soldiers, and the other blue, which was the ensign of the cavalry, he said: Whoever wishes the Commonwealth to be safe, let him follow me."
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28. AND HE HIMSELF AND HIS SONS FLED — from Jerusalem, where he dwelt as it were as a priest, and had struck down a Jew sacrificing to idols at the altar; "into the mountains living a life among wild beasts, and sustaining themselves with food of hay," as it is said in book II, chapter V, 27. They lived therefore on herbs, milk of cattle, food sent by neighbors and spoils of enemies. 29. THEN MANY CAME DOWN SEEKING JUDGMENT AND JUSTICE, — that is, seeking from Mattathias what was right and just, namely, what ought to be done in such an urgent article of persecution, to wit, to endure exile, hunger, cold, nakedness, wounds and all bitter things, and even death itself, rather than yield to the tyrant, and apostatize from God and His law and worship to idols.
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37. LET US ALL DIE IN OUR SIMPLICITY, — in simple observance of the Sabbath, so that on that day we may fully observe the rest prescribed by God, to such a degree that we do not fight on it, indeed we do not defend ourselves against those invading us, but allow ourselves, like simple and innocent lambs, to be killed. They said this not from superstition, nor from imprudence, as the Novatians wish, but from zeal for perfect religion. For the Sabbath was the highest religion among the Jews. Wherefore, although by right they could have fought and defended themselves on that day, yet from zeal for religion they preferred to offer themselves to death rather than violate the worship and rest of the Sabbath even in appearance and shadow only, because by this means they became martyrs: and martyrdom is the noblest act, and therefore far nobler than fighting and life. The Jews did the same when invaded by Ptolemy Lagus, and afterward by Mithridates, as Josephus relates in book XII, chapter 1, and book XVIII, final chapter, whom St. Ambrose praises for piety and religion, book I of the Duties, chapter XL. Thus the Theban Legion, under the leadership of St. Maurice, could have resisted the Emperor Maximian; but it would not, and laying down arms permitted itself to be killed like sheep, because the legionaries faithful preferred to be martyrs rather than soldiers. Thus the Carthusians by vow abstain from meat, so that they prefer to die rather than eat meat, even where a physician judges it necessary for health and preservation of life. For religion and regular observance is more important than health and life.
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39. AND MATHATHIAS UNDERSTOOD. — Here, as it were a High Priest, he interpreted the law of the Sabbath in such a case, namely when someone is attacked by an enemy, not to be obliged, and he said it was better to fight for God and the law, lest all God's people be slain: and thus the Church and God's worship would perish. Whence other men followed this his decision, and determined on the Sabbath day to repel those attacking them with arms, as is evident from verse 41. 42. THEN WAS GATHERED UNTO THEM A SYNAGOGUE OF THE ASSIDEANS (some wrongly read "of the Jews") STRONG IN MIGHT OUT OF ISRAEL, EVERY ONE THAT WAS A VOLUNTEER IN THE LAW. You will ask who the Assideans are. First, Hugo, Lyra, Dionysius, the Gloss and St. Thomas in chapter XIV answer that the Assideans are so called from assiduity, as it were assiduous in the worship of God. But Assidean is a Hebrew word; wherefore it has a Hebrew etymology, not a Latin one. Second, Serarius in chapter VII, Josephus, Stephanus here in the Preface p. 5, Genebrard, Torniellus, Salianus and Delrio in the Adages, chapter X, XXX, hold that the Assideans are Essenes, or akin to the Essenes, and of the same institution and profession as the Essenes. But this is opposed first, because the Essenes did not yet exist at that time. For they arose a little before Christ, as Baronius teaches. Second, because the Essenes were not strong in might, since abstinence and daily fasts weakened their strength. Third, because the Essenes devoted themselves to God alone through prayer, reading and contemplation. Whence: "Among them," says Philo, in the book On the Essenes, "no one makes weapons, swords, helmets, breastplates, shields, nor machines, nor anything else useful for war." But the Assideans abounded in these things, as being devoted not to the choir, like the Essenes, but to war. See what I said concerning the Essenes in Acts IV, 2. I say therefore that the Assideans were soldiers of the sacred war, who namely gave their names to the sacred militia for the law and Synagogue, such as were afterwards the soldiers of the temple, and now are the military Orders of the Knights of Malta, of St. John, of St. Stephen, of the Teutonic Order and similar ones, who generously fight for the Church of God against the Turks, Saracens and heretics. For when Antiochus strove to overthrow God's law, temple and Synagogue, God raised up the Assideans, who devoted themselves to the sacred militia, and fought for the protection of the temple and law, and offered themselves willingly to all the perils of war. That this is so is evident first from the word "Synagogue," that is, an assembly, a collection, a gathering of soldiers for the protection of the Synagogue. Second, from the word "strong in might." Third, from the word "volunteer in the law," who namely voluntarily from zeal defended and upheld the law. Wherefore the Assideans joined themselves to Judas Maccabeus, as it were to the leader of the sacred war, and were his principal soldiers, through whom he obtained so many and such great victories. This is evident from book II, XIV, 6: "They," it says, "who are called Assideans of the Jews, over whom Judas Maccabeus presides, nourish wars and stir up seditions, nor do they suffer the kingdom to be at peace." These are the words of enemies, who accused the Assideans as seditious before King Demetrius. And from chapter VII, 12, where the Assideans, as it were the first with the assembly of scribes, treat concerning common peace to be made with Bacchides and Alcimus. Whence it is clear that they were men honored and principal in Israel. You will ask second whence they are called Assideans. I answer that in Hebrew they are called חסידים chasidim, which some derive from חסידה chasida, that is, a stork, or a kite, because as it were like kites they would rush upon enemies and carry off prey. Others interpret chasidim as hunters from צוד tsud, that is, to hunt, because they hunted the enemies of Israel, just as a hunter hunts deer and hares. Better Pagninus, Sanchez, Serarius and others interpret chasidim as pious, merciful, religious, holy, from חסד chesed, that is, piety, mercy, because they waged a pious war for the Israelites. Now hear St. Chrysostom in Psalm XLIII: "When a grave war pressed upon them, and the Maccabees could do nothing that would profit, they hid themselves; for the Apostles also did this. For they did not always appear openly and rush into dangers in the midst; but sometimes fleeing and hiding they withdrew. After they had rested a little, then like certain noble whelps leaping forth from their dens, and emerging from their hiding places, they determined no longer to preserve themselves alone, but also to help others as many as they could, and going about cities and the whole region they gathered together as many as they found still sound and whole, and many also who were afflicted and corrupted, and restored them to their former state, persuading them to return to the laws of their fathers."
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44. AND THEY SMOTE THE SINNERS, — that is, the apostates, who had deserted from Judaism to Antiochus and Gentilism. For this was the greatest sin, and the utmost iniquity, by which the whole religion, faith and virtue were betrayed and lost. 46. AND IN STRENGTH; — repeat: "They circumcised the uncircumcised children, as many as they found in the borders of Israel," that is to say, By force they circumcised children, even against the will of their parents, because the parents were Israelites, and thus were obliged to circumcise their sons, and therefore could be compelled by Mattathias as it were a Leader and Pontiff to do this; just as now the Church compels the faithful to offer their sons to Baptism. And if there were among them any children of unbelievers, they also circumcised them as it were already their own and captured by right of war, and separated from their parents. And although Lyra says he did this only in the sons of the Jews, nevertheless Scripture speaks absolutely; and although Dominicus Soto in IV tract. On Baptism says: If Mattathias did this in the sons of the Gentiles, he did it indeed according to knowledge; yet this does not seem rightly said of so distinguished and holy a man: it is therefore better asserted that they, since they were already reduced to servitude by right of war, and separated from their parents, could rightly be circumcised, just as we also now by right baptize the children of Saracens captured in war, says Suarez, III part. tom. III, Quæst. LXVII, art. X, disp. XXV, sect. 4.
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48. THEY OBTAINED THE LAW FROM THE HAND OF THE GENTILES, — that is to say, The law of God and worship taken away from Israel by Antiochus and the Gentiles they restored by arms and caused the law and worship of God to obtain their former dignity and veneration. AND THEY GAVE NOT A HORN TO THE SINNER, — that is to say, They did not permit the horns, that is, the pride, strength, and power of Antiochus to grow; but these, if they did not cut off, certainly they cut short and greatly diminished, so that he could not and dared not act and rage in his accustomed manner. Learn here that horns are to be cut off from the proud, just as from horned bulls: for whoever does not remove them from the proud and fierce man, adds to and increases them; wherefore he who is able ought to remove them, lest those who are fierce with them wound and prostrate many. 49. CHASTISEMENT, etc. AND THE WRATH OF INDIGNATION, — namely of God, by which God, angered and indignant at our sins, chastises us so atrociously through Antiochus, giving him free rein to rage and act fiercely against us. Thus Attila king of the Huns, laying waste Gaul and Italy, when asked by St. Lupus Bishop of Troyes who he was and what he wanted, answered that he was the scourge of God to punish the crimes of the faithful: thus the scourge of God was Tamerlane, and now are the Ottomans. Thus Nebuchadnezzar was shown to Jeremiah, cap. I, in the form of a watching rod.
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50. AND GIVE YOUR SOULS (that is, your lives) FOR THE COVENANT, — that is, for the pact, namely for the law of God: for the law was the condition of the covenant made by Abraham, Moses and the people with God. 51. AND YOU SHALL RECEIVE GREAT GLORY, — not only in this world among men, for this is vain, brief and meager, but also in heaven before God, Angels and saints, immense, heavenly and eternal. 52. WAS NOT ABRAHAM IN TEMPTATION, by which God tempted his faith and obedience, commanding him to immolate to him his only-begotten son Isaac, through whom he had promised him abundant posterity, indeed Christ, FOUND FAITHFUL, faithfully offering his son to God, with certain faith hoping and believing that God would raise him from death after the immolation: AND IT WAS REPUTED TO HIM FOR JUSTICE, — that is to say, This act of obedience and oblation of Isaac of Abraham, was reckoned and esteemed by God to be an act of great justice, that is, of great virtue and holiness; and therefore Abraham, who was already just, through it merited a great increase of grace and justice, and became before God much more just and holy. See the sayings Rom. cap. IV, vers. 3. and Gen. XV, 6. 53. JOSEPH IN THE TIME OF HIS ANGUISH (which he suffered in prison) KEPT THE FIFTH COMMANDMENT of the Decalogue: "Thou shalt not commit adultery," because he was unwilling to lie with his mistress who solicited him; AND (therefore) HE WAS MADE LORD OF EGYPT. — Excellently St. Cyprian, tract. On Mortality: "Let not adversities be scandals to you, he says, but battles; nor let they weaken or break the faith of Christians, but rather show virtue in the struggle, since all injury of present evils ought to be despised, with confidence in future goods. Unless battle precede, there cannot be victory; when there shall be victory in the engagement of battle, then a crown is given to the conquerors. The helmsman is known in a tempest, the soldier is proved in battle." And below: "Adversities do not turn us away from the truth of virtue and faith, but strengthen us in suffering. How great is the sublimity to stand upright amid the ruins of mankind!" etc.
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54. PHINEES OUR FATHER (Hence it is clear that Mattathias and the Maccabees were descended from the tribe of Levi and Phinees the Pontiff, and therefore when the others failed, the Pontificate rightly belonged to them by succession) BEING ZEALOUS WITH THE ZEAL OF GOD, (by killing the Prince sacrificing to Beelphegor), RECEIVED THE COVENANT, (that is, the promise and pact of God) OF ETERNAL PRIESTHOOD, — namely that the Pontificate should endure in his descendants until the end of the Synagogue and Judaism, that is, until Christ. See the sayings Num. XXV.
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55. JESUS (Joshua successor of Moses), WHEN HE FULFILLED THE WORD, (that is, the commandment by which God through Moses ordered him to survey Canaan, Num. XIV; to overcome Amalec, Exod. XVII; after Moses to undertake the care of the people, Joshua 1), BECAME A LEADER IN ISRAEL — succeeding Moses in the leadership of the people.
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56. CALEB, WHEN HE TESTIFIED IN THE CHURCH (against his fellow spies, saying that Canaan on account of its inhabitants, the giants, and fortified cities was impregnable, yet that it could be conquered by the aid of God, and indeed was to be conquered by the Hebrews, as God had promised), RECEIVED AN INHERITANCE, — a peculiar one in Hebron, Num. XIV and Joshua XIV, 12. See the praises of Joshua and Caleb. Eccli. L.
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57. DAVID IN HIS MERCY, (that is, by the merit of his mercy, whereby he was both toward others and toward Saul who persecuted him pious and merciful, unwilling to harm him when he had him in his hand), OBTAINED THE THRONE OF HIS KINGDOM FOR EVER, — so that he might hold the royal seat and transmit it to his descendants, lasting as long as the kingdom of Israel and Judah should last, namely until the Babylonian captivity. For eternal here does not signify absolute perpetuity, but relative and limited perpetuity, namely perpetual duration throughout the entire state and kingdom of Judah; so that as long as this should last, so long should the kingdom of David last in it.
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58. ELIAS, WHEN HE WAS ZEALOUS WITH THE ZEAL OF THE LAW, (slaying all the prophets and priests of Baal, and opposing himself to Achab, Jezabel and the Baalites, III Kings XVIII) WAS TAKEN UP INTO HEAVEN, — carried away in a fiery chariot IV Kings II.
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60. DANIEL IN HIS SIMPLICITY, that is integrity, candor, persisting in constancy in adoring the true God alone, by his merit, WAS DELIVERED FROM THE MOUTH OF LIONS. — Daniel. VI.
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62. AND FEAR YE NOT THE WORDS OF A SINFUL MAN (the threats of the impious Antiochus) BECAUSE HIS GLORY IS DUNG AND WORMS, — so that it may be corrupted, rot away and stink, when shortly after by God's vengeance all his glory is turned to ignominy, all his fame to infamy, as is evident happened to Antiochus in lib. II, cap. IX.
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64. YOU THEREFORE, MY SONS, BE STRENGTHENED AND ACT MANFULLY IN THE LAW (to be defended and upheld), BECAUSE IN IT YOU SHALL BE GLORIOUS, — both by fighting and conquering; and by dying gloriously for it, as all died for it, namely Judas, Jonathan and Simon. For what is more glorious than to fight and die for the law, for the fatherland, for God? Mattathias encourages his sons to the fierce contests which were impending for them with Antiochus, and therefore sets before them the examples of ancient heroes, so that they might imitate them and obtain similar glory; for nothing so animates in difficult matters as the examples of our ancestors. Whence Ovid in lib. IV Trist. Eleg. 3: "Fill your sad material with your virtues, steep glory goes by a precipitous path. Who would know Hector, if Troy had been fortunate? The public way of virtue is through evils. Your art, Typho, lies hidden, if there be no waves in the sea; If men prevail, your art, Phoebus, lies hidden. What lies hidden and ceases in good things, unknown in affairs, virtue appears and is proved by evils. Use the times, by whose favor you are now sustained, and a wide area lies open for your praises."
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65. AND BEHOLD SIMON YOUR BROTHER, I KNOW THAT HE IS A MAN OF COUNSEL, ALWAYS HEAR HIM, AND HE SHALL BE TO YOU A FATHER, — so that by his counsels he may direct you, as a father directs his sons. Again, so that he may govern my house and family as a father. Hence Josephus, son of Gorion, and Annius of Viterbo think that Simon was the firstborn of Mattathias. But Josephus, the Seder-Olam minor, and the Hebrews relate that Judas was the firstborn; whence he also succeeded his father in the leadership and priesthood; that John was the second-born; that Jonathan was the third-born; and that Simon was the fourth.
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66. AND LET JUDAS MACCABAEUS, STRONG IN MIGHT FROM HIS YOUTH, BE TO YOU PRINCE OF THE ARMY. — Hence it is clear that Judas not only in the old age of his father, when he himself took up the standard shortly before his death against Antiochus, but also in his youth performed remarkable deeds in wars, relying on the aid of God, and therefore inscribed on his standards: Machabi, that is mi camocha baelim Jehova, that is: "Who is like unto thee among the mighty (Gods), O Lord?" and from this was surnamed Maccabaeus. For thus his dying father calls him here, and therefore appointed him leader of war. See the remarks in the Preface.
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70. AND HE DIED IN THE YEAR 146. — Namely, in the same year in which he opposed Antiochus and entered upon the Dukedom together with the Pontificate. Some think that he died from a wound received in battle, for since he had shortly before killed a Jew and the prefect of Antiochus, and had stirred up all the Jews round about and gathered them into camps against Antiochus, and had done many similar things which require great bodily strength as well as strength of spirit, it does not seem that he could have so quickly failed in strength from old age and died, but rather that he received a wound from continuous battles, and died from that, or certainly that he was exhausted and died from constant labors and excessive fatigue. All agree that Mathathias was a priest; Josephus, Eusebius and Sigonius deny that he was a High Priest; but the Hebrews and Chaldeans assert that he was a High Priest, as in Canticles VI, 6, and Serarius proves this in many ways. Certainly in the High Priesthood, as well as in the Dukedom, Judas succeeded his father, then Jonathan, and finally Simon, and from Simon's sons down to Herod and Christ. Moreover, Mathathias, that illustrious hero, died in the year 146 of the Greeks, which was 158 years after the death of Alexander the Great, and 164 years before the birth of Christ. AND HE WAS BURIED IN THE SEPULCHRES OF HIS FATHERS IN MODIN. — This sepulchre was afterwards magnificently adorned by his son Simon, as is evident from chapter XIII, 27; and St. Jerome attests that it still existed in his time. WITH GREAT LAMENTATION. — "Great lamentation," says St. Jerome in epistle 25 to Paula, "is to be understood not in the exhaustion of those mourning, but in the pomp of the funeral and the frequency of the obsequies."
Machine translation from the Latin, not reviewed.
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Maccabees (Greek Μακκαβαῖοι, Vulgate Machabaei)
… Jew who was about to sacrifice, then the royal envoy, destroyed the altar and, having called the faithful together, betook himself with his sons to the mountain, beginning the guerrilla warfare against the renegade Jews and against the Syrian troops (I Mach. 2, 1-48). Dying, a year after the uprising (166-165 B.C.), he entrusted to his sons the task of carrying on the enterprise, giving to the third-born, Judas, the direction of the war, and to …
Mathathias (Hebrew Mattiñāh [ä] "Gift of Yahweh"; Septuagint Mattanāh; Vulgate Mathathias)
… The brief biographical notices about M. are gathered in 1 Macc. 2:1-70.
Modin (Seventy ΜΟΔΕΙ͂Ν and ΜΩΔΕΙ͂Ν)
MODIN (Seventy ΜΟΔΕΙ͂Ν and ΜΩΔΕΙ͂Ν). - A city of Judea, birthplace of the Maccabees (1 Macc. 2:1, 15, 23), where Mattathias and his two sons Judas and Jonathan were buried (1 Macc. 2:70; 9:19; 13:25, 30). The Talmud places it 15 miles from Jerusalem, and the Onomasticon near Diospolis …
Simeon (Heb. Šim'ôn; Gr. Symzōn)
The name of S. was also borne by a citizen of Jerusalem of the time of Ezra (Ezra 10:31) and by a priest, ancestor of the Maccabees (1 Macc. 2:1). Giovanni Rinaldi
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Jonathan (Heb. Jēhōnāthān and Jōnāthān; Vulgate I. and Ionathas)
18. The youngest of the Maccabean brothers, called Apphus (I Macc. 2:5); he took command after the death of Judas (161-143 B.C.). …
2:19
… The Egyptian midwives (Ex. 1, 15 ff.), the prophet Elijah (III Kings, 17 ff.), Tobit (2, 9); the Maccabees (I Mach. 1, 65-67; 2, 19-26; II Mach. 6, 23-26) found themselves faced with unjust laws and refused to observe them. …
2:26
… His zeal was glorified from age to age (Ps. 105 [106]:30 ff.; Eccl. 45:23-25). Mattathias, the father of the Maccabees, was inspired by this example to undertake the war against Antiochus Epiphanes (1 Macc. 2:26-54). In the struggle against the Midianites, Moses sent a thousand men per tribe and with them P., "who took with him the sacred vessels and the sounding trumpets" (Num. 31:6). He …
Zamri (Heb. Zimri; LXX Zápařá)
1. A member of the tribe of Simeon, son of Salu, who was killed by Phinehas because he was caught in an intrigue with a Midianite woman (Num. 25:14, Vulgate Zambri; 1 Macc. 2:26, 54).
2:29
… They perhaps belonged to those faithful of whom a thousand were massacred for having refused to fight on the sabbath day (I Macc. 2, 29-38). Ready for Mattathias's call to revolt, they took part in the Maccabean wars against Antiochus IV Epiphanes (v.) and his successors (ibid. 2, 42). Of deep but naive faith, they fell …
2:32
… For example, at the time of the Maccabees, there were those who considered every act of defence unlawful (I Macc. 2:32-41; cf. II Macc. 8:26); but this case of conscience was resolved by Mattathias, who declared defence lawful, but not an offensive action. …
2:42
… occurs often in the Old Testament (Ps. 4, 4; 11, 2 etc.; Prov. 2, 8; Mic. 7, 2, etc.); in the 2nd century B.C. it designates the adherents of a strong group made up of the best of the Jewish people, devoted to the strictest observance of the Mosaic law (I Macc. 2, 42; 3, 44; 7, 13 ff.) for which they suffered and fought even with arms. …
… They constituted the principal force on which the Maccabees could count for the liberation of the people from foreign domination (cf. 1 Macc. 2:42; 7:12; 2 Macc. 14:6). But very soon the Hasmoneans, descendants of the Maccabees, found themselves in opposition to the Pharisees, the continuators of the Hasideans. …
… surrounded that place (Tacitus, Historiae, V, 9). Much more problematic is the linking of the "righteous," of whom there is frequent mention (2:36; 3:8; 4:1, 6, 8, etc.), with the ancient group of the Hasideans (v.) of the time of the Maccabean struggles (cf. 1 Macc. 2:42).
2:49
Maccabees (Greek Μακκαβαῖοι, Vulgate Machabaei)
… Mattathias was buried at Modin (ibid. 2, 49-70; 3, 1-9).
2:50
ZEALOTS (SICARII). - A Greek term (ζηλωτής, "zealous"), which originally had only a moral meaning, inasmuch as it distinguished the faithful observers of the Law: a program that the dying Mattathias left to his sons and followers (I Macc. 2:50).
2:58
The end of E. is narrated as it appeared to the eyes of Elisha (cf. I Mach. 2:58): E. vanished in the midst of a whirlwind. …
2:59
Ananias (Greek 'Ανανίας, from Hebrew Hānanyāh «Jahweh Has Shown Mercy»)
… Nebuchadnezzar, marveling at the prodigy, confirmed them in the government of the province of Babylon (Dan. 1:6-20; 3:1-97). Mattathias, as he was dying, would recall their heroic observance of the divine law (1 Macc. 2:59).
2:70
Modin (Seventy ΜΟΔΕΙ͂Ν and ΜΩΔΕΙ͂Ν)
MODIN (Seventy ΜΟΔΕΙ͂Ν and ΜΩΔΕΙ͂Ν). - A city of Judea, birthplace of the Maccabees (1 Macc. 2:1, 15, 23), where Mattathias and his two sons Judas and Jonathan were buried (1 Macc. 2:70; 9:19; 13:25, 30). The Talmud places it 15 miles from Jerusalem, and the Onomasticon near Diospolis (Lydda), where the tombs were to be seen.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.