The Jews are still molested by their neighbours. Judas gains divers victories over them. He orders sacrifice and prayers for the dead.
VVhiles the Iewes haue peace with the king, others stil persecute them. 5. which Iudas reuengeth. 13. and in Casp•n maketh great slaughter, and reposeth in Chara•a. 19. Tenne thousand of Timothees men are slayne. 20. whom Iudas pursuing killeth manie in Carnion: 34. taketh him, but releaseth him againe: 27. the like in Ephron. 32. Some Iewes are slaine in battel against Gorgias. 38. Iudas and his men are purified, and gathering the dead bodies, finde that some had taken vnlawful spoiles. 42. For whose soules he prayeth, and causeth sacrifice to be offered.
1When these covenants were made, Lysias went to the king, and the Jews gave themselves to husbandry.Dopo pattuite quelle cose Lisia: se ne tornò a trovare il re; e i Giudei si diedero a coltivare le loro terre.THESE couenants being made, Lysias went foreward to the king, and the Iewes gaue themselues to husbandrie.His factis pactionibus, Lysias pergebat ad regem, Judæi autem agriculturæ operam dabant. 2But they that were behind, namely, Timotheus, and Apollonius, the son of Genneus, also Hieronymus, and Demophon, and besides them Nicanor, the governor of Cyprus, would not suffer them to live in peace, and to be quiet.Ma quelli che eran rimasi nel paese, Timoteo, e Apollonio figliuolo di Genneo, e anche Girolamo, e Demofonte, e oltre a questi Nicanore governatore di Cipro non li lasciavano ben avere, nè viver tranquilli.But they that stayed there, Timothie & Appollonius the sonne of Gennaius, & also Ierom, & Demophon, besides these also Nicanor the gouerner of Cyprus, did not suffer them to liue in rest and quietnes.Sed hi qui resederant, Timotheus, et Apollonius Gennæi filius, sed et Hieronymus, et Demophon super hos, et Nicanor Cypriarches, non sinebant eos in silentio agere et quiete. 3The men of Joppe also were guilty of this kind of wickedness: they desired the Jews, who dwelt among them, to go with their wives and children into the boats, which they had prepared, as though they had no enmity to them.Quelli poi di Joppe giunsero a commettere questa barbarie: invitarono i Giudei abitanti in quella città ad entrare nelle barche da lor preparate, non essendovi tra gli uni, e gli altri nissuna nimicizia.And the Ioppites committed a certaine flagicious fact, which was this: They desired the Iewes with whom they dwelt, to goe into the botes, which they had prepared, with their wiues & children, as though no secret emnities were between them.Joppitæ vero tale quoddam flagitium perpetrarunt: rogaverunt Judæos cum quibus habitabant, ascendere scaphas quas paraverant, cum uxoribus et filiis, quasi nullis inimicitiis inter eos subjacentibus. 4Which when they had consented to, according to the common decree of the city, suspecting nothing, because of the peace: when they were gone forth into the deep, they drowned no fewer than two hundred of them.E questi avendo a ciò condiscesa senza sospetto alcuno di male per ragion della pace, e della pubblica convenzione fatta colla città, allorché si trovarono in alto mare furono annegati non meno di dugento.Therefore according to the common decree of the citie, & they agreeing therto, & because of the peace suspecting nothing: when they were gone forward, into the depth, they drowned no lesse then two hundred.Secundum commune itaque decretum civitatis, et ipsis acquiescentibus, pacisque causa nihil suspectum habentibus: cum in altum processissent, submerserunt non minus ducentos.
5But as soon as Judas heard of this cruelty done to his countrymen, he commanded the men that were with him: and after having called upon God, the just judge,La qual crudeltà esercitata contro quei suoi nazionali appena giunse a notizia di Giuda, mise in ordine la sua gente, e invocato Dio giusto giudice,Which crueltie Iudas as he vnderstood to be done vpon the men of his nation, commanded the men that were with him: and inuocating God the iust iudge,Quam crudelitatem Judas in suæ gentis homines factam ut cognovit, præcepit viris qui erant cum ipso: et invocato justo judice Deo, 6He came against those murderers of his brethren, and set the haven on fire in the night, burnt the boats, and slew with the sword them that escaped from the fire.Andò a punire gli uccisori de' fratelli, e di notte tempo mise a fuoco, e fiamma il porto, e abbrugiò le barche, e trucidò quelli, che erano scampati dal fuoco.he came against the murderers of his brethren, & the hauen he set on fire in the night, the botes he burnt, & them that were fled from the fire, he flew with the sword.venit adversus interfectores fratrum, et portum quidem noctu succendit, scaphas exussit, eos autem qui ab igne refugerant, gladio peremit. 7And when he had done these things in this manner, he departed as if he would return again, and root out all the Joppites.E fatto questo parti per poi ritornarvi, e sterminare tutti i cittadini di Joppe.And when he had thus done these thinges, he departed as to returne againe, and to roote out al the Ioppites.Et cum hæc ita egisset, discessit quasi iterum reversurus, et universos Joppitas eradicaturus. 8But when he understood that the men of Jamnia also designed to do in like manner to the Jews that dwelt among them,Ma avendo saputo, che anche quelli di Jamnia meditavano di trattare in simil guisa i Giudei che abitavano tra di loro,But when he vnderstood that they also, which were at Iamnia, would doe in like maner to the Iewes dwelling with them,Sed cum cognovisset et eos qui erant Jamniæ, velle pari modo facere habitantibus secum Judæis, 9He came upon the Jamnites also by night, and set the haven on fire, with the ships, so that the light of the fire was seen at Jerusalem, two hundred and forty furlongs off.Sopraggiunse anche a Jamnia di notte tempo, e diede fuoco al porto, e alle navi, onde il chiaror delle fiamme si vedeva a Gerusalemme in distanza di dugento quaranta stadj.he came vpon the Iamnites also by night, and set the hauen on fyre with the shippes, so that the light of the fire appeared at Ierusalem two hundred fourtie furlongs of.Jamnitis quoque nocte supervenit, et portum cum navibus succendit: ita ut lumen ignis appareret Jerosolymis a stadiis ducentis quadraginta.
10And when they were now gone from thence nine furlongs, and were marching towards Timotheus, five thousand footmen, and five hundred horsemen of the Arabians, set upon them.E partito che fu di là, e avendo camminato dieci stadj, e avanzandosi contro Timoteo, fu egli assalito dagli Arabi in numero di cinque mila fanti, e di cinque cento cavalli.When they were now departed thence nine furlongs, and made their iourney towards Timothee, the Arabians fiue thousand men, and fiue hundred horsemen ioyned battel with them.Inde cum jam abiissent novem stadiis, et iter facerent ad Timotheum, commiserunt cum eo Arabes quinque millia viri, et equites quingenti. 11And after a hard fight, in which, by the help of God, they got the victory, the rest of the Arabians being overcome, besought Judas for peace, promising to give him pastures, and to assist him in other things.E dopo un aspro combattimento, il quale coll'aiuto di Dio ebbe felice esito per lui, quelli che restavano dell'esercito vinto degli Arabi, chieser la pace a Giuda, promettendo di cedergli dei pascoli, e di giovargli in ogni altra cosa.And when there was a mightie battel, and by the helpe of God it had succeded prosperously, the rest of the Arabians that were ouercome, besought Iudas that the right hand might be geuen them, promising that they would geue pastures, and profite them, in other thinges.Cumque pugna valida fieret, et auxilio Dei prospere cessisset, residui Arabes victi petebant a Juda dextram sibi dari, promittentes se pascua daturos, et in ceteris profuturos. 12And Judas thinking that they might be profitable indeed in many things, promised them peace, and after having joined hands, they departed to their tents.E Giuda credendo che veramente poteano essergli utili in molte cose, promise la pace; e fatto l'accordo se n'andaron quegli alle loro tende.And Iudas thinking in very deede that they might be profitable in manie thinges, promised peace, and right handes being taken, they departed to their tabernacles.Judas autem arbitratus vere in multis eos utiles, promsit pacem: dextrisque acceptis, discessere ad tabernacula sua. 13He also laid siege to a certain strong city, encompassed with bridges and walls, and inhabited by multitudes of different nations, the name of which is Casphin.Indi egli diede l'assalto ad una città forte, chiusa intorno di ponti, e di mura, abitata da una turba di varie nazioni, la quale chiamavasi Casphin.And he set also vpon a certaine citie strong with bridges, and enuironed with walles, which was inhabited with multitudes of heathen of al sortes, the name wherof is Caspin.Aggressus est autem et civitatem quamdam firmam pontibus murisque circumseptam, quæ a turbis habitabatur gentium promiscuarum: cui nomen Casphin.
14But they that were within it, trusting in the strength of the walls, and the provision of victuals, behaved in a more negligent manner, and provoked Judas with railing and blaspheming, and uttering such words as were not to be spoken.Ma quelli di dentro affidati sulla saldezza della mura, e avendo provvisione di viveri, non se ne mettevano in pena, e provocavano Giuda colle villanie, e colle bestemmie, e con parole da non ridirsi.But they that were within, trusting in the firmenes of the walles, & the prouision of victuals, dealt the more stackly, with reuiling wordes prouoking Iudas, and blaspheming, and speaking such thinges as is not lawful to speake.Hi vero qui intus erant, confidentes in stabilitate murorum et apparatu alimoniarum, remissius agebant, maledictis lacessentes Judam et blasphemantes, ac loquentes quæ fas non est. 15But Machabeus calling upon the great Lord of the world, who without any rams or engines of war threw down the walls of Jericho, in the time of Josue, fiercely assaulted the walls.Ma Maccabeo, invocato il gran Re dell'Universo, il quale senza arieti, né macchine atterrò Gerico a tempo di Giosuè, sali furiosamente sopra le mura:But Machabeus inuocating the great prince of the world, who without rammes and engines in Iesus time threwe downe Ierico, fiercely assaulted the walles.Machabæus autem, invocato magno mundi Principe, qui sine arietibus et machinis temporibus Jesu præcipitavit Jericho, irruit ferociter muris: 16And having taken the city by the will of the Lord, he made an unspeakable slaughter, so that a pool adjoining, of two furlongs broad, seemed to run with the blood of the slain.E presa per divino volere la città, vi fece immensa strage, talmente che il lago adiacente largo due stadj appariva tinto del sangue degli uccisi.And the citie being taken by the wil of our Lord he made innumerable slaughters, so that the poole adioyning of two furlongs in bredth, semed to runne died with bloud.et capta civitate per Domini voluntatem, innumerabiles cædes fecit, ita ut adjacens stagnum stadiorum duorum latitudinis sanguine interfectorum fluere videretur. 17From thence they departed seven hundred and fifty furlongs, and came to Characa, to the Jews that are called Tubianites.E partiti di là dopo un viaggio di settecento cinquanta stadj giunsero a Characa presso que' Giudei, che sono detti Tubianei:From thence they departed seuen hundred fiftie furlongs, and they came to Characa to those Iewes, that are called Tubianeians:Inde discesserunt stadia septingenta quinquaginta, et venerunt in Characa ad eos, qui dicuntur Tubianæi, Judæos:
18But as for Timotheus, they found him not in those places, for before he had dispatched any thing he went back, having left a very strong garrison in a certain hold:Ma non trovaron ivi Timoteo, il quale senza aver fatto nulla tornò indietro, lasciando in un dato luogo una guarnigione assai forte.and in those places they tooke not Timothee, and nothing being done he went backe, hauing left in a certaine place a very strong garrison.et Timotheum quidem in illis locis non comprehenderunt, nulloque negotio perfecto regressus est, relicto in quodam loco firmissimo præsidio. 19But Dositheus, and Sosipater, who were captains with Machabeus, slew them that were left by Timotheus in the hold, to the number of ten thousand men.E Dositeo, e Sosipatro, che erano capitani de' soldati insieme con Maccabeo, uccisero dieci mila uomini lasciati da Timoteo in quella fortezza.But Dositheus, and Sosipater, who were captayns with Machabeus, slewe them that were left of Timothee in the hold, ten thousand men.Dositheus autem et Sosipater, qui erant duces cum Machabæo, peremerunt a Timotheo relictos in præsidio, decem millia viros. 20And Machabeus having set in order about him six thousand men, and divided them by bands, went forth against Timotheus, who had with him a hundred and twenty thousand footmen, and two thousand five hundred horsemen.E Maccabeo riuniti seco sei mila uomini, e divisigli in coorti si avanzò contro Timoteo, che avea seco cento venti mila fanti, e due mila cinque cento cavalli.And Machabeus ordayning about him six thousand, and placing them by bandes, went forth against Timothee, who had with him an hundred twenty thousand footemen, & of horsemen two thousand fiue hundred.At Machabæus, ordinatis circum se sex millibus, et constitutis per cohortes, adversus Timotheum processit, habentem secum centum viginti millia peditum, equitumque duo millia quingentos. 21Now when Timotheus had knowledge of the coming of Judas, he sent the women and children, and the other baggage, before him into a fortress, called Carnion: for it was impregnable, and hard to come at, by reason of the straitness of the places.Ma Timoteo avendo saputo l'arrivo di Giuda, mandò innanzi le donne, e i ragazzi, e tutto il bagaglio in una fortezza chiamata Charnion; perocché questa era inespugnabile, e di difficile accesso a causa delle strettezze dei luoghi.And the coming of Iudas being knowen, Timothee sent the wemen and children, and the other baggage before into the fortresse, that is called Catnion: for it was inuincible, and hard to come by, by reason of the straites of the places.Cognito autem Judæ adventu, Timotheus præmisit mulieres et filios, et reliquum apparatum, in præsidium quod Carnion dicitur: erat enim inexpugnabile, et accessu difficile propter locorum angustias.
22But when the first band of Judas came in sight, the enemies were struck with fear, by the presence of God, who seeth all things, and they were put to flight one from another, so that they were often thrown down by their own companions, and wounded with the strokes of their own swords.Ma all'apparire della prima coorte di Giuda la paura entrò addosso a' nemici a causa della presenza di Dio, che vede il tutto, e furono messi in fuga gli uni dagli altri, talmente che il maggior danno lo ricevevan dalla loro gente, e restavan feriti dalle spade de' suoi.And when the first band of Iudas had appeared, seare was stroken into the enemies, by the presence of God, who seeth al thinges, and they were put to flight one of an other, so that they were rather ouerthrowen of their owne companie, and were weakened with the strokes of their owne swordes.Cumque cohors Judæ prima apparuisset, timor hostibus incussus est ex præsentia Dei, qui universa conspicit: et in fugam versi sunt alius ab alio, ita ut magis a suis dejicerentur, et gladiorum suorum ictibus debilitarentur. 23But Judas was vehemently earnest in punishing the profane, of whom he slew thirty thousand men.E Giuda vigorosamente gl'inseguiva gastigando que' profani, e ne uccise trenta mila.But Iudas was exceding earnest punishnig the prophane men, and he ouerthrewe of them thirtie thousand men.Judas autem vehementer instabat puniens profanos, et prostravit ex eis triginta millia virorum. 24And Timotheus himself fell into the hands of the band of Dositheus and Sosipater, and with many prayers he besought them to let him go with his life, because he had the parents and brethren of many of the Jews, who, by his death, might happen to be deceived.E lo stesso Timoteo si imbattè nelle schiere guidate da Dositeo, e da Sosipatro, e istantemente si raccomandava che gli salvasser la vita, perocché aveva in suo potere molti o parenti, o fratelli de' Giudei, i quali, morto lui, avverrebbe che resterebbero senza speranza.And Timothee him selfe fel into the handes of Dositheus and Sisipaters partes, and with manie prayers he besought that he might be let go aliue, because he had parents & brethren of manie of the Iewes, whom it might happen by his death to be deceiued.Ipse vero Timotheus incidit in partes Dosithei et Sosipatris: et multis precibus postulabat ut vivus dimitteretur, eo quod multorum ex Judæis parentes haberet ac fratres, quos morte ejus decipi eveniret. 25And when he had given his faith that he would restore them according to the agreement, they let him go without hurt, for the saving of their brethren.E data parola di restituirli seconda la convenzione fatta, fu lasciato andarsene sano, e salvo par salvare i fratelli.And when he had geuen his faith that he would restore them according to the appointmēt they let him goe without harme, for the safetie of their brethren.Et cum fidem dedisset restituturum se eos secundum constitutum, illæsum eum dimiserunt propter fratrum salutem.
26Then Judas went away to Carnion, where he slew five and twenty thousand persons.E Giuda si mosse contro Carnion, e vi uccise venticinque mila uomini.And Iudas came backe from Carnion, hauing slayne twentie fiue thousand.Judas autem egressus est ad Carnion, interfectis viginti quinque millibus. 27And after he had put to flight and destroyed these, he removed his army to Ephron, a strong city, wherein there dwelt a multitude of divers nations: and stout young men standing upon the walls, made a vigorous resistance: and in this place there were many engines of war, and a provision of darts.Dopo la sconfitta, e la strage di quelli andò contro Ephron, città forte abitata da una turba di diverse nazioni, e la gioventù robusta stando a difesa, delle muraglie faceano gran resistenza, e vi erano molte macchine, e gran provvisione di armi.After the flight and slaughter of these, he moued his armie to Ephron a strong citie, wherin a multitude dwelt of diuerse nations: & strong young men standing before the walles resisted manfully, & in this were manie engins, and prouision of dartes.Post horum fugam et necem, movit exercitum ad Ephron civitatem munitam, in qua multitudo diversarum gentium habitabat: et robusti juvenes pro muris consistentes fortiter repugnabant: in hac autem machinæ multæ et telorum erat apparatus. 28But when they had invocated the Almighty, who with his power breaketh the strength of the enemies, they took the city: and slew five and twenty thousand of them that were within.Ma i Giudei, invocato l'Onnipotente, il quale con sua possanza abbatte le forze de' nemici, espugnarono la città, e stesero al suolo venticinque mila uomini di quelli che v'eran dentro.But when they had inuocated the Almightie, who with his power breaketh the forces of the enemies, they tooke the citie: and of them that were within they ouerthrew twentie fiue thousand.Sed cum Omnipotentem invocassent, qui potestate sua vires hostium confringit, ceperunt civitatem: et ex eis qui intus erant, viginti quinque millia prostraverunt. 29From thence they departed to Scythopolis, which lieth six hundred furlongs from Jerusalem.Indi andarono alla città degli Sciti, distante secento stadj da Gerusalemme.From thence they departed to a citie of the Scythians, which was distant from Ierusalem six hundred furlongs.Inde ad civitatem Scytharum abierunt, quæ ab Jerosolymis sexcentis stadiis aberat. 30But the Jews that were among the Scythopolitans testifying that they were used kindly by them, and that even in the times of their adversity they had treated them with humanity:Ma protestando i Giudei, che dimoravano tra gli Scitopolitani, come essi erano trattati da quelli benignamente, e anche nei tempi della calamità, aveano trovata presso di loro molta umanità,But those Iewes that were with the Scythopolitans testifying that they were vsed curteously of them, euen in the times of miserie that they dealt modestly with them:Contestantibus autem his, qui apud Scythopolitas erant, Judæis, quod benigne ab eis haberentur, etiam temporibus infelicitatis quod modeste secum egerint:
31They gave them thanks, exhorting them to be still friendly to their nation, and so they came to Jerusalem, the feast of the weeks being at hand.I Giudei rendettero grazie a quelli, è gli esortarono a continuare nel loro buon animo verso la loro nazione: e partiron per Gerusalemme, essendo imminente il dì solenne delle settimane.geuing them thankes, and exhorting them also thence forward to be fauourable toward their stock, they came to Ierusalem the solemne day of the weekes approching.gratias agentes eis, et exhortati etiam de cetero erga genus suum benignos esse, venerunt Jerosolymam die solemni septimanarum instante. 32And after Pentecost they marched against Gorgias, the governor of Idumea.E dopo la Pentecoste si mossero contro Gorgia governatore dell'Idumea.And after Pentecost they went against Gorgias the gouernour of Idumea.Et post Pentecosten abierunt contra Gorgiam præpositum Idumææ. 33And he came out with three thousand footmen and four hundred horsemen.E si mossero in viaggio in numero di tre mila fanti, e quattrocento cavalli.And he went forth with footemen three thousand, and horsemen foure hundred.Exivit autem cum peditibus tribus millibus, et equitibus quadringentis. 34And when they had joined battle, it happened that a few of the Jews were slain.E attaccata la zuffa alcuni pochi Giudei rimasero uccisi.Who buckling together, it chanced few of the Iewes to be slayne.Quibus congressis, contigit paucos ruere Judæorum. 35But Dositheus, a horseman, one of Bacenor’s band, a valiant man, took hold of Gorgias: and when he would have taken him alive, a certain horseman of the Thracians came upon him, and cut off his shoulder: and so Gorgias escaped to Maresa.Ma un certo Dositheo soldato a cavallo di quei di Bacenore, uomo valoroso, avea messe le mani addosso a Gorgia; ma volendo egli prenderlo vivo, un soldato a cavallo, Trace di nazione, andò sopra di lui, e gli tagliò la spalla; e in tal modo Gorgia si fuggì a Maresa.But Dositheus one of the Bacenors an horseman, a valiant man, held Gorgias: and wheras he would haue taken him aliue, a certayne horseman of the Thracians came vpon him, and cut of his shoulder: and so Gorgias escaped into Maresa.Dositheus vero quidam de Bacenoris eques, vir fortis, Gorgiam tenebat: et, cum vellet illum capere vivum, eques quidam de Thracibus irruit in eum, humerumque ejus amputavit: atque ita Gorgias effugit in Maresa. 36But when they that were with Esdrin had fought long, and were weary, Judas called upon the Lord to be their helper, and leader of the battle:Ma combattendo per lunga pezza di tempo i soldati che eran sotto il comando di Esdrin, ed essendo già stanchi, Giuda invocò il Signore, affinchè egli fosse lor protettore, e condottiere nella battaglia:But they that were with Esdrin, fighting long, and being wearied, Iudas inuocated our Lord to be their helper, and captayne of the battel:At illis qui cum Esdrim erant diutius pugnantibus et fatigatis, invocavit Judas Dominum adjutorem et ducem belli fieri:
37Then beginning in his own language, and singing hymns with a loud voice, he put Gorgias’s soldiers to flight.E avendo cominciato a cantare ad alta voce degli inni nel linguaggio natìo messe in fuga i soldati di Gorgia.beginning in his countrey language, and with hymmes raising a crie, draue Gorgias souldiars into flight.incipiens voce patria, et cum hymnis clamorem extollens, fugam Gorgiæ militibus incussit. 38So Judas having gathered together his army, came into the city Odollam: and when the seventh day came, they purified themselves according to the custom, and kept the sabbath in the same place.E Giuda, riunito l'esercito, giunse alla città di Odollam, e venuto il settimo giorno purificatisi secondo il rito, celebrarono il sabato in quel medesimo luogo.And Iudas hauing gathered an armie came into the citie Odollam: & when the seuenth day came on, being purifyed according to the custome, they kept the Sabbath in the same place.Judas autem collecto exercitu venit in civitatem Odollam: et cum septima dies superveniret, secundum consuetudinem purificati, in eodem loco sabbatum egerunt. 39And the day following Judas came with his company, to take away the bodies of them that were slain, and to bury them with their kinsmen, in the sepulchres of their fathers.E il dì seguente Giuda andò colla sua gente a prendere i corpi degli uccisi per riporli co' loro parenti nei sepolcri de' loro nazionali.And the day folowing Iudas came with his companie, to take away the bodies of them that were ouerthrowen, and with their kinsmen to lay them in the sepulchers of their fathers.Et sequenti die venit cum suis Judas, ut corpora prostratorum tolleret, et cum parentibus poneret in sepulchris paternis. 40And they found under the coats of the slain, some of the donaries of the idols of Jamnia, which the law forbiddeth to the Jews: so that all plainly saw, that for this cause they were slain.E in seno degli uccisi trovarono delle cose donate agli idoli, che erano già in Jamnia, le quali sono cose proibite pe' Giudei secondo la legge; e tutti conobbero evidentemente, che per questo quegli eran periti.And they found vnder the coates of the slayne some of the donaryes of the idols, that were in Iamnia, from which the lawe forbiddeth the Iewes: therfore it was made playne to al, that for that cause they were slayne.Invenerunt autem sub tunicis interfectorum de donariis idolorum quæ apud Jamniam fuerunt, a quibus lex prohibet Judæos: omnibus ergo manifestum factum est, ob hanc causam eos corruisse.
41Then they all blessed the just judgment of the Lord, who had discovered the things that were hidden.E tutti benedissero i giusti giudizi del Signore, il quale avea manifestato il male nascosto.Al therfore blessed the iust iudgement of our Lord, who had made manifest the hidden thinges.Omnes itaque benedixerunt justum judicium Domini, qui occulta fecerat manifesta: 42And so betaking themselves to prayers, they besought him, that the sin which had been committed might be forgotten. But the most valiant Judas exhorted the people to keep themselves from sin, forasmuch as they saw before their eyes what had happened, because of the sins of those that were slain.E perciò rivoltisi all'orazione, pregarono, che fosse posto in dimenticanza il delitto commesso. Ma il fortissimo Giuda esortava il popolo a conservarsi senza peccato, mentre avean veduto co' proprj occhi quel che era avvenuto a causa del peccato di quelli, che rimasero uccisi.And so turning to prayers, they besought him, that the same offence, which was committed, might be forgotten. But the most valient Iudas exhorted the people to keepe themselues without sinne, seing before their eyes what was done, because of the sinnes of them that were ouerthrowen.atque ita ad preces conversi, rogaverunt ut id quod factum erat delictum oblivioni traderetur. At vero fortissimus Judas hortabatur populum conservare se sine peccato, sub oculis videntes quæ facta sunt pro peccatis eorum qui prostrati sunt. 43And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection.E fatta una colletta mandò a Gerusalemme dodici mila dramme d'argento, perchè si offerisse sagrifizio pei peccati di quei defunti, rettamente, e piamente pensando intorno alla risurrezione,And making a gathering, he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne, wel and religiously thinking of the resurrection. (Et facta collatione, duodecim millia drachmas argenti misit Jerosolymam offerri pro peccatis mortuorum sacrificium, bene et religiose de resurrectione cogitans 44(For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,)(Perocché s'ei non avesse avuto speranza, che que' defunti avessero a risuscitare, superflua cosa, e inutile sarebbe paruta a lui l'orazione pei morti),for vnles he hoped that they that were slaine, should rise againe, it should seeme superfluous, and vaine to pray for the dead)(nisi enim eos qui ceciderant resurrecturos speraret, superfluum videretur et vanum orare pro mortuis), 45And because he considered that they who had fallen asleep with godliness, had great grace laid up for them.E considerando, che per quelli si erano addormentati nella pietà, serbavasi una grande misericordia.And because he considered that they, which had taken their sleepe with godlines, had very good grace layd vp for them.et quia considerabat quod hi qui cum pietate dormitionem acceperant, optimam haberent repositam gratiam.
46It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.Santo adunque, e salutare è il pensiero di pregare pei defunti, affinchè siano sciolti da' loro peccati.It is therfore a holie, and healthful cogitation to pray for the dead, that they may be loosed from sinnes.Sancta ergo et salubris est cogitatio pro defunctis exorare, ut a peccatis solvantur.
12:1
Year of the World 3841, Year before Christ 163.
12:2
Calmet
Timotheus and Apolloinus. Others of the same name were slain before, 2 Machabees 10:37., and 1 Machabees 3:11. (Worthington) (Calmet)
12:8
Haydock
Designed. The heart is the source of sin, and God thus punished the intentions of the Jamnites. (Haydock)
12:9
Calmet
Off, or ten leagues. Jerusalem was on elevated ground. (Calmet)
Worthington
A furlong is about the eighth part of a mile, (others say the fifth, or a thousand feet) so that the fire was seen at the distance of thirty or forty-eight miles. (Worthington)
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Casphin; Chasbon, or Hesebon, 1 Machabees 5:26., and Numbers 21:25. It was famous for its waters.
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Spoken. The enemy generally reviled the Jews.
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World. Thus setting a pattern to virtuous generals.
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Calmet
Characa, or Carcar, Judges 8:10., and 11:3. (Calmet)
Haydock
Tubianites, "religiously good;" probably the Assideans, (1 Machabees 2:42.; Worthington) or inhabitants of Tob. (Haydock)
12:18
Things. The Jews had retired to Characa or Dathema, so that he ravaged the country and left garrisons, which were cut in pieces. Judas soon after with 6000 routed Timotheus, though he had 122,500 men, 1 Machabees 5:8, 27, 43.
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Carnion, or Asteroth Carnaim.
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Calmet
Deceived. Greek, "if they slew him, would not be regarded," (Haydock) but slain without mercy. (Calmet)
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Carnion. Greek adds, "and the temple of Astergata," (Haydock) the idol Astarte, or Derceto of the Philistines.
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Year of the World 3841, Year before Christ 163.
12:29
Scythopolis. Formerly called Bethsan, (Challoner) near the lake of Tiberias.
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12:32
Worthington
Gorgias, who had been twice defeated, 2 Machabees 10:14., and 1 Machabees 4:1. (Worthington)
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Place. Probably without the walls, Numbers 19:2, 17., and 31:19.
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Following, on Saturday evening, or on Sunday.
Fathers, with those of the same nation.
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Challoner
Of the donaries, etc. That is, of the votive offerings, which had been hung up in the temples of the idols, which they had taken away when they burnt the port of Jamnia, (ver. 9.) contrary to the prohibition of the law, Deuteronomy 7:25. (Challoner)
All such things should have been destroyed, (Josue vii., and 1 Kings xv.; Worthington) or melted down. Perhaps the soldiers intended to bring them to Judas. He excused them charitably, and hoped that their temporal chastisement might have served to expiate their fault.
12:42
Calmet
Forgotten. Syriac, "imperfect." Greek, "effaced." (Calmet)
Aldus
Some copies, "that they might not, on account of the sin committed, be entirely blotted out." (Aldus; Usher)
Calmet
They were convinced that some sins might be forgiven in the other world, particularly when the living interceded. (Calmet)
Calmet
The Jews began to pray for the dead after the captivity, (Grotius) when the prophets had more clearly explained what took place after death. (Calmet)
Haydock
Yet the doctrine and practice might still be as ancient as the world. (Haydock)
Worthington
If it had not prevailed before, Judas would never have entertained such sentiments. (Worthington)
Bartolocci
The Jews admit a sort of purgatory for "the prevaricators of Israel," which differs from hell only in duration. They assert that the damned of their nation are exempt from suffering on the sabbath. (Bartolocci; Leo 5:10.; Tirinus; Estius)
Rrot. Bened
Some Christians have supposed that the sin here specified was mortal, and the deceased in hell, yet prayer might be of service to them. Origen (Prin. 3:6.) thought that even the devils would one day be liberated. St. Augustine (Ench. 110:29.) says prayers "are of service, either that the remission may be entire, or surely that damnation itself may be more tolerable." Most understand this of purgatory: but several explain it of the damned. (Rrot. Bened.)
St. Gregory
A mass was formerly composed for this purpose, tolerabilia fiant ipsa tormenta: and some monks prayed for certain robbers slain, "that their pains might be diminished by the severe judge." (Aldrev. xxi) Excommunication might be taken off from the deceased. (St. Gregory, Dial. 2:29.)
Calmet
Purgatory is for venial sins. (Ibid.[St. Gregory, Dial.] 4:39.) This doctrine is proved beyond reply by various controvertists. (Calmet)
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Calmet
Twelve. Greek, "two." Syriac, "three." St. Prosper. reads "12,000 talents." Sacrifices for the dead were not enjoined, but the practice was then established, and this author takes every opportunity of proving the resurrection against the Sadducees, who then began to appear. The Church of Christ has adopted the same practice. See Bellarmine, Serarius, etc. Our adversaries confess that such was the opinion of the Jews, and of the ancient doctors of the Church. But they declare it superstitious, and deny the authority of these books, which has been sufficiently established. Could such holy personages authorize superstition? Would Christ and his apostles have tolerated it? St. Paul prayed for Onesiphorus after his decease, 2 Timothy 1:16. See Matthew 12:33., and Luke 16:9., and 1 Corinthians 3:13., and 15:29.; Eusebius, Life of Constantine iv.; St. Epiphanius, haer. lxxv.; St. Cyprian 1:ep. 9.; Tertullian, etc. (Calmet)
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Challoner
With godliness. Judas hoped that these men who died fighting for the cause of God and religion, might find mercy; either because they might be excused from mortal sin by ignorance, or might have repented of their sin at least at their death. (Challoner)
Calmet
Charity requires us to judge thus, when there are no positive proofs to the contrary. (Calmet)
Pope John VIII answered the bishops of France, that those who died fighting against infidels were saved. (Mabil. T. 3:An. Ben.)
Haydock
Judas might entertain the like hopes, though they are not always well grounded. (Haydock)
12:46
Worthington
Holy. This text is so clear, that our adversaries judge it best to deny the book to be canonical. As that has been authentically proved, (Preface) we shall only add that the Greek version, though differing in many points, is here as express as the Vulgate, (Worthington) 45. "considering that the best grace is laid up for those who sleep in piety. Holy and pious is the thought. (Haydock) Wherefore he made reconciliation (or expiation) for the dead, that they might be delivered from sin," or punishment due to it. (Worthington)
Haydock
Sin is often taken for the punishment; and this effect of mortal sin may be remitted in purgatory, when the person has sincerely repented in this life. (Haydock)
To pass over other proofs, we will only mention St. Augustine (haer. liii.) and St. Bernard, (Cant. lxvi.) who plainly account those "heretics," who deny purgatory. It is also worthy of notice that Judas, who acted thus charitably, was the high priest and defender of the true faith; and that the Jews still pray for the dead, as the book Mahzor, published by Genebrard, 1569, evinces. There they say, "Let him rest in peace," and "ye angels of peace come forth to meet him." But this is acknowledged by Munster and Fagius, (in Deuteronomy xiv.) and by Whitaker.
Worthington
Sins. Go to 1 Machabees 6:18. (Worthington)
12:15
Rams.... That is, engines for battering walls, etc., which were used in sieges in those times.
12:29
Scythopolis.... Formerly called Bethsan.
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Of the donaries, etc.... That is, of the votive offerings, which had been hung up in the temples of the idols, which they had taken away when they burnt the port of Jamnia, ver. 9., contrary to the prohibition of the law, Deut. 7.25.
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With godliness.... Judas hoped that these men who died fighting for the cause of God and religion, might find mercy: either because they might be excused from mortal sin by ignorance; or might have repented of their sin, at least at their death.
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It is therefore a holy and wholesome thought to pray for the dead.... Here is an evident and undeniable proof of the practice of praying for the dead under the old law, which was then strictly observed by the Jews, and consequently could not be introduced at that time by Judas, their chief and high priest, if it had not been always their custom.
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46. It is a holie and healthful cogitation to pray for the dead.] The Catholique beleefe, doctrine, and practise of praying for the dead, is so euidently confirmed by this place, that our aduersaries haue no better shift to auoide the same, then by denying these bookes to be Canonical Scripture. VVhich being authentically in the argument. pa. 890. proued, it may here suffice to adde that albeit the Greke text (as in other Likevvise the Greke. innumerable places) differeth from the Latin, yet it is no lesse clere for this doctrin. VVhich in English is thus: v 45. Regarding (or considering) that grace is layde vp for them that sleepe (or dye) in pietie: tovvitte in true faith and repentance; in the next verse (46.) inferreth thus: VVherupon he (Iudas Machabeus.) S. Augustin. ep. 61. ad Dulcit. l. 1. c. 23. de morib, li. de cura pro mort. c. 1. & Enchir. c. 110. made reconciliation (or expiation) for the dead, that they might be deliuered (or loosed) from their sinne, that is, from punishment for sinne.
Omitting therfore multitude of other proofes, vve vvil here only cite tvvo great Doctors, who with others teach that the denial of this particular point of Denial of this doctrine is heresie. religion is a condemned heresie. S. Augustin li. de Haeresib. haer. 53. noteth this for a special heresie, saying: Aerians are named of one Aerius, vvho being a priest, and taking it greuously that he could not be ordained a Bishop, falling into the heresie of the Arrians, added some proper doctrines of his ovvne, saying: that vve ought not to pray, nor offer sacrifice for the dead. Likevvise S. Bernard, Ser. 66 in Cantica: in plaine termes saith they are heretikes, vvhich beleue not that there is purgatorie fire after death, but that the soule departing from the bodie, goeth forthvvith either to rest or to damnation. Let them then (saith he) aske of him vvho saide: There is some sinne that shal not be forgeuen, neither in this vvorld, nor in the future: why he sayd this, if there remaine no remission, and purgation of Mat. 12. sinne in the future vvorld? He therfore aduiseth al to bevvare of such seducers, saying: See the detracters, see the dogges. They deride vs, because vve baptize infantes: for that vve pray for the dead.
It is also most vvorthie of consideration, that Iudas Machabeus, (vvho did Iudas vvas high priest when he caused prayers and sacrifice to be offered for the dead. It was the general practise of •he Church. And is yet obserued by the Iewes. this charitable act for his souldiars slaine in the holie vvarres) vvas the High priest, or chief Bishop of the Church at that time, and defender of true faith and Religion. Finally vve may also obserue that he did not anie nevv thing, but practised the vsual custome of the vvhole Church. For so it appeareth by their sette forme of Office for the dead, called HASCHABAH, that is, Rest, or prayer for rest, in their booke MAHZOR, translated and set forth by Bishop Genebrard, in the yeare of our Lord. 1569. VVhere are these expresse supplications. Requiescat anima ipsius in cubili suo: iaceat in pace: dormiat in pace. His (or her) soule rest in his bed: lye, and slepe in peace. Againe, Ye Angels of peace come forth to mete him. &c. And that the Ievves this day vse to pray for the dead, is a clere thing, and confessed by Protestantes, namely Munsterus, and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker, in his first booke against F. Dureus. fol. 81.
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An other Timothee was slaine. ch. 10. v 37.
Also an other Apollonius vvas slaine before. li. 1. c. 3. v. 11.
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A furlong is about the eight part of a myle, so this fire vvas sene thirty miles of others count a furlong to conteyne a thousand foote, the fifth part of a myle so it vvas sene 48. myles distant.
12:15
Concordance Iosue. 6.
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Tubianci, or Tubieni, signifie religiously good, it is pro bable that these vvere the Assideans. li 1. c. 2. v. 42. c: 7. v. 13.
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Iudas had the victorie twise before against this Gorgias. li 1. c. 4. v. 1. li. 2. c. 10. v. 14.
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It was commanded. Deut. 7. v. 25. not to couet nor take aniething perteyning to idols, but to destroy al. See this sinne punished. Iosue. 7. 1. Reg. 15. &c.
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Vnles it had bene the doctrine & practise of the Church to pray for the dead, Iudas could neuer haue thought of anie such matter.
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It is only profitable for those that dye penitent.
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li. 1. c. 6. v. 18.
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St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.15
… When they offered stealthily some interdicted sacrifices, and after they had fallen in the battle, we find,” says he, “that this remedial measure was at once resorted to by the priests,—sacrifices were offered up to liberate their souls, which had been bound by the guilt of their forbidden conduct.”
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Tertullian † AD 220 The Passion of the Holy Martyrs Perpetua and Felicitas 2.3
3. “After a few days, whilst we were all praying, on a sudden, in the middle of our prayer, there came to me a word, and I named Dinocrates; and I was amazed that that name had never come into my mind until then, and I was grieved as I remembered his misfortune. And I felt myself immediately to be worthy, and to be called on to ask on his behalf.
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St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 3
3. Possibly thy inquiry is satisfied by this my brief reply. But what other considerations move me, to which I think meet to answer, do thou for a short space attend. In the books of the Maccabees we read of sacrifice offered for the dead.
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.13
… And even if these could be applied, they would, it is certain, be unable to benefit any who are unbaptized; just as the sacrifices which he has mentioned out of the book of the Maccabees could be of no use for the sinful dead for whom they were offered, inasmuch as they had not been circumcised.
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 3.18
Again, if you wish to be a catholic, I pray you, neither believe, nor say, nor teach that “the sacrifice of Christians ought to be offered in behalf of those who have departed out of the body without having been baptized.” Because you fail to show that the sacrifice of the Jews, which you have quoted out of the books of the Maccabees,
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1. The Jews therefore applied themselves to agriculture. — Gorionides adds, in book III, chapter XVII, that peace and quiet of the Jews lasted for eight months: meanwhile Judas Maccabaeus exercised punishment on certain rebellious Jews: Jews and Macedonians dwelt together in many cities of Judaea, especially by the seashore, and carried on business; but the Joppites and Jamniites made treacherous use of that opportunity, for the destruction and ruin of the Jews.
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2. But those who had remained (in Judaea) Timothy and Apollonius, but also Hieronymus and Demophon over these (thus it should be read with the Romans and Greeks, not "proud," as Dionysius and Emmanuel Sa read), and Nicanor Cypriarches did not allow them to act in silence and in peace. — These five commanders of Antiochus occupied many cities of Judaea, such as Joppa and Jamnia, of which verses 3 and seq.; and they continued to harass the Jews, notwithstanding the peace already made with Lysias: both because they had become accustomed to this, and had been placed in Judaea long before by Antiochus for this purpose, either to wear down Judaea or to subject it safely to themselves, and therefore were always hostile and troublesome to the Jews; and because they lived from the spoils of the Jews. Finally, a soldier does not love peace, inasmuch as he enriches himself in war through spoils and plunder: wherefore when peace is made after war, Commanders must labor greatly to restrain the soldier, and occupy him with another war or labor, lest, turning to sedition, especially if his stipends are not fully paid, he plunder and lay waste the very regions of the Commander, or desert to the enemy, or create for himself a new prince, as we often read in histories, and have seen in this age in fact. Wherefore Vegetius, lib. II On Military Matters cap. XXIII, teaches that the soldier must be occupied and exercised with constant labor, either in fighting, or in shooting arrows, or in digging, or in running, or in fortifying camps, etc., lest he murmur and rebel, or commit plunder, or become idle and unwarlike; "and from this exercise," he says, "the army received its name." And he adds: "Indeed younger and new soldiers were exercised in the morning and after midday in every kind of arms. But the older and trained soldiers were exercised without interruption once a day in arms. For neither the length of age, nor the number of years transmits the art of war, but the continuous meditation of exercise: after however many stipends you wish an unexercised soldier is always a recruit." He adds the reason: "For both the speed of the body is acquired by use itself, and the knowledge of striking the enemy and protecting oneself, especially if one fights with swords at close quarters. But this is greater, that they learn to maintain order." He then adds other military exercises: "It is also very convenient for younger soldiers to be exercised at the stake or palisade, when they learn to strike the sides, or feet, or head with point and edge. Let them also become accustomed to make leaps and blows alike, to rise bounding upon the shield, and again to subside, now to fly forward eagerly with a leap, now sitting down to spring back onto their backs. Let them also practice striking the stakes themselves from afar with missiles, so that both the art of directing and the virtue of the right hand might increase." And at the end he adds this: "But on other days, if only snows and rains would cease, they were forced to exercise in the field; lest the custom being interrupted the spirits of the soldiers and their bodies would be weakened. To cut wood, to carry burdens, to leap over ditches, to swim in sea or rivers, to walk at full pace, or even to run armed with their packs, is most frequently fitting, so that the use of daily labor in peace may not seem difficult in war. Whether therefore it be a legion or auxiliaries, let them be exercised constantly."
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3. To ascend boats, — as if about to fish in the sea, or to play, or to cross over to some neighboring island for recreation. 4. According to the common decree therefore of the city. — The whole city therefore had decreed to drown the Jews by this fraud; wherefore the whole city, as guilty, was delivered to destruction by Judas Maccabaeus, verse 7.
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5. He commanded men, — that they take up arms and avenge the slaughter of their brothers. 7. He departed as if about to return again and to root out all the Joppites. — The Greek texts add that Judas by this sudden assault was not able to seize the city as being fortified; wherefore he invaded the harbor, burned the boats, and killed all who were present; and thus he departed with the intention of returning with battering rams and ballistas, to assault and destroy the city.
12:9
9. He also came upon the Jamnitans by night, and set fire to the harbor with the ships, so that the light of the fire appeared at Jerusalem from two hundred and forty stadia. — For Jamnia was distant from Jerusalem two hundred and forty stadia, that is ten Gallic leagues, or thirty Italian miles: for a stadium is the eighth part of an Italian mile, or one thousand paces, namely containing one hundred twenty-five paces: for this is the eighth part of one thousand paces. Moreover the soldiers of Judas in places near Jamnia plundered the temples of idols, and from there stole the votive offerings, which was forbidden by law, as we shall hear verse 40.
12:10
10. (They joined) battle with him, the Arabs, — who are called in Greek Nomads, that is occupied with pasturing flocks: for their wealth consists of cattle and herds, with which they successively pasture all provinces: for νέμειν means to pasture.
12:13
13. Casphin — is a city which Adrichomius places in the tribe of Dan near Jamnia; but this passage indicates that it was situated far further to the south toward Arabia. Thus Salianus. 14. They acted more remissly. — In Greek ἀναγωγότερον, which Vatablus translates, They showed themselves more stubborn. For ἀναγωγος is obstinate, stubborn, untamed, intractable, unlearned, one who lacked discipline and was reared in a remiss and lax manner; and therefore became more petulant, more dissolute, more intemperate, more impudent. For remiss and soft upbringing makes men obstinate, according to that passage in Ecclesiasticus XXX, 8: "An horse not broken becometh stubborn, and a child left to himself will become headstrong." They acted therefore more remissly, that is, given over to their pleasures they neglected and despised Judah, and insulted him petulantly, because they relied upon their walls and thought themselves impregnable.
12:15
15. He rushed fiercely against the walls, — shaking them and destroying them by the impact of a battering ram or ballista. Gorionides however asserts that Judah smeared the gates with pitch and heaped thorns from the desert against them, and thus having set fire to the gate he penetrated into the city, and finally made such great slaughter in the city that a broad pool flowed in all directions for two stadia with blood, as if with water.
12:17
17. Then they departed seven hundred fifty stadia, — which make 93 Italian miles with six stadia, that is about thirty Gallic leagues. And they came to Characa to those who are called Tubianei, Jews. — Salianus believes that the place called Characa is so named because it was fortified by a natural or artificially made notable rampart: for χάραξ is a rampart. "Tubianei" were so called from the place Tubin which they inhabited, concerning which in book I, chapter V, verse 12. Wherefore it is impertinent what Rabanus writes, and from him St. Thomas (if indeed he is the author of this Commentary on Maccabees): "I have heard," he says, "a certain Hebrew discoursing that those Jews are called Tubianei who were summoned from foreigners to aid Judah, and called Tubianei, as if conducted by foreign trumpets." For the Tubianei were Hebrews, not Latins: wherefore they are named not from trumpets, but from Tubin, perhaps from the Hebrew tob, that is good, as if Timothy persecuted those Jews who had received their name from outstanding goodness; and therefore were repressed by Judah. Thus Sanchez.
12:20
20. And two thousand five hundred horsemen. — The Greek texts have 1500; but twenty thousand foot soldiers easily required 2500 horsemen. Thus Vatablus, Salianus and others. 21. A garrison (fortress or fortified place) which is called Carnion, — and therefore different from the city which is called Carnaim, that is of two horns, or two-horned, concerning which in book I, chapter V. Therefore one battle is that which is here narrated; another is that which is there narrated. If anyone however wishes them to be the same, I shall not draw a contentious rope with him, but rather, all things duly considered, this opinion seems to me as probable as to Salianus.
12:22
22. Fear was struck into the enemies from the presence of God. — From those things which were said in chapter X, verses 29 and 30, and chapter XI, verse 8, it is permissible to suspect that Michael, the Protector of the Synagogue, that is of Judah and the Jews, either by himself or through the Angels subject to him and the guardians of Judah and the Jews, appeared visibly to the enemies of Timothy with a terrible and threatening countenance: indeed he rushed upon them with a horrific assault, and thus brought upon them terror, flight, madness and destruction. Thus Salianus; whence soon after Judas by the aid of an Angel slew 30,000, as is said in verse 23: but he himself took Timothy alive in verse 24.
12:24
24. But Timothy himself fell into the hands of Dosithaeus and Sosipater (who were leaders with Judah Maccabeus and fighting for him), and with many entreaties he was asking that he be released alive, because he had parents and brothers of many of the Jews (captives and in his power), whom his death would cause to be despised (perhaps it should be read despised, for in Greek it is ἀληγηθῆναι, that is to be neglected, which Vatablus translates), — as if to say, If you despise and kill me, my men will likewise despise your Jews whom they hold captive, and will kill them in vengeance for my blood. 25. And when he had given his word that he would restore them according to the agreement, — that is according to the promise and covenant.
12:26
26. And Judas went forth to Carnion. — The Greek texts add: and Atergateion, which was a temple of the Goddess of the Syrians called Atargate, to which therefore as to a place of refuge many of the enemy fled; and so Judas hastened there, and profaned the temple and killed the fugitives, about 25,000. Hear what the ancients say about this Goddess. Pliny, book V, chapter XXIII: "Hieropolis," he says, "is called Magog by the Syrians, where the prodigious Atargatis is worshipped; by the Greeks, however, called Derceto, is venerated." Strabo, book XVI, at the end, says Atargata is called Athara by the barbarians in corrupted speech, whom Ctesias, he says, called Derceto. Athenagoras in his Apology says this Derceto was the mother of Semiramis, a wanton woman and murderer, who, as Diodorus writes in book III, bore a daughter from a wanton youth; with Venus her mother acting as procuress, she gave the daughter to doves to be nursed, and she herself cast herself into a pool from shame of the disgrace, where she was turned into a fish, and the daughter into a dove. Wherefore, he says, the Syrians abstain from fish, and they built a temple on the shore of the pool; they worshipped a simulacrum of Derceto with the face of a beautiful woman, the rest of the body being that of a fish.
12:27
27. He moved his army to Ephron. — The Greek texts add in which Lysias, the guardian of Antiochus Eupator, dwelt (was accustomed to dwell, for he was now absent); and on this account there was a great confluence of various nations to it: for which reason Judas raged against it. Judas first took this city in the Greek year 148, while Antiochus Epiphanes was still living, book I, chapter V; but afterwards he took the same city again as it flourished in the Greek year 149 or 150 under Antiochus Eupator; indeed Salianus contends that this same capture of this chapter is the same as that which is recounted in book I, chapter V. For there also battle is waged against Timothy against Carnaim, from Carnaim one proceeds to Ephron, thence to Bethsan, which by the Greeks is called Scythopolis. Wherefore those things which in book I, chapter V, are said to have been done under Antiochus Epiphanes; but those things which from verse 8 to the end are narrated, were done under Antiochus Eupator, although Scripture, for the sake of brevity, does not distinguish these, nor assign the times of the two kings, and this is sufficiently probable.
12:29
29. Thence to the city of the Scythians (which was therefore called Scythopolis) which was six hundred stadia distant from Jerusalem, — which make 75 Italian miles, each of which contains a thousand paces; for the eighth part of this mile is a stadium, as it contains 125 paces, as I said above. Moreover, the Scythians restored and inhabited this city. It is situated on this side of the Jordan in the tribe of Manasseh, and it was the greatest of the Decapolis. See Adrichomius.
12:31
31. They came to Jerusalem on the solemn day of weeks being at hand. — He means the feast of Pentecost, which is called "of weeks," because it is celebrated after seven weeks, or after 49 days from Passover on the next fiftieth day, Leviticus XXIII, verse 18. See here the swiftness of Judas Maccabeus, who like a thunderbolt penetrated all things. For in the space of about one month (namely from the month Xanthicus, that is April, of which chapter XI, last verse, until the end of May, when they celebrated Pentecost that year), in various places he slew more than a hundred thousand of the enemy; namely from the camps of Timothy verse 23, thirty thousand fell, from the inhabitants of Carnion verse 26, 25,000, from Ephron verse 28, the same number. Add the innumerable Joppites and Jamnienses slain by him verses 6 and 9, and the Arabs verse 10, and the inhabitants of Casphin verse 16, whom he slaughtered so that a pool of two stadia seemed to flow with blood. 33. And he went out with three thousand footmen, and four hundred horsemen. — "He went out" namely Judas against Gorgias: for his army was far more numerous. Thus Vatablus, Salianus and others. Whence you may gather that Judas besides footmen had horsemen, but few.
12:35
35. And a certain Dositheus of Bacenor, — namely of the camp, who was certainly attached to the camp of Bacenor the leader of the army, and followed him as a soldier. This is clear from the Greek, although Gorionides and Serarius from him think this Dositheus was the leader of the army, of whom verse 19, who was the son or grandson of Bacenor.
12:36
36. But those who were with Esdrin fighting for a long time. — "Esdrin" was one of the leaders of Judah, who, when they were wearied by prolonged combat, Judas with ardent spirit and voice invoking God, routed the enemies and put an end to the battle. Therefore the Basilican codex wrongly puts "Gorgias" the enemy of Judah in place of "Esdrin." 37. Beginning with the voice of his country, (not as if Judas at other times spoke Greek; here indeed in Hebrew, which language was his native tongue, but native, that is, spirited, confident, strong, lofty, generous, loud, as befitted the true Judas and a Jew, invoking God, he obtained strength from Him, by which he would immediately prostrate the enemies; whence explaining he adds:) and raising a cry with hymns, he struck flight into the soldiers of Gorgias. — See what I said concerning the voice of his country, cap. VII, vers. 8 and 27. 38. Purified — from the shedding of the blood of enemies and contact with corpses. 39. On the following day (namely the first after the Sabbath, which is for us Sunday) Judas came with his men to take up the bodies of the slain (among whom were some of the strongest of the Assamoneans, says Gorionides), and to place them with their parents in the tombs of their fathers. — For this is the honor owed to slain soldiers; this is the final office of piety, namely that their bodies be buried with reverence, so much so that among the Romans and other Gentiles to neglect or deny burial even to an enemy was a great ignominy, inhumanity and barbarism. Whence Q. Curtius, lib. V: "Scarcely any," he says, "so solemn a duty in war as the burial of one's own."
12:40
40. Now they found under the tunics (the Greek texts add: εκάστω, that is, of each one) of the slain gifts of idols, which were at Jamnia (as I said, vers. 9) from which the law forbids, — commanding them to be burned to the abomination of idols and idolatry. For thus it is sanctioned in Deut. VII, 23: "Thou shalt burn the graven things with fire, thou shalt not covet the silver and gold of which they are made, neither shalt thou take them for thyself, lest thou offend, because it is an abomination to the Lord thy God. Neither shalt thou bring any thing of the idol into thy house, lest thou become anathema, as it also is; thou shalt detest it as dung, and shalt abhor it as filth and abomination, because it is anathema." Therefore it became manifest to all that for this reason they perished, — because only those perished who had taken away these gifts, as is clear from the Greek; but the others were unharmed and alive. Hence gather that the victories of Judas were admirable and heavenly, as being bloodless, in which none of his own fell except he himself who by theft or other crime had given himself over to guilt, and had turned away from himself the custody and protection of the offended God. Whence hitherto we have not read that Judas buried the bodies of the slain after battle, because namely none of them had fallen. Let soldiers learn here to abstain from plunder and crimes. For thus God will preserve them, indeed will make them victors; for victory is often taken away by the crime of one or a few, as the theft of Achan took it away, Joshua cap. VII.
12:42
42. They asked that what had been done be delivered to oblivion as a transgression. — In Greek: to be perfectly blotted out. They supposed therefore that those slain had repented of the theft before death, and had blotted out its principal part, namely the guilt, through contrition: wherefore only the other part, namely the debt of punishment to be paid after this life in Purgatory, remained, which was to be expiated through sacrifices, so that the sin might be perfectly blotted out, and thus their souls, exempted from the punishments of Purgatory, might be transferred to the limbo of the fathers or to the bosom of Abraham. Add to this that the sin of some was not mortal here, but venial, both because some, being rude and soldiers, were ignorant of the law forbidding these thefts of idols, or certainly thought it bound only under venial sin; and because some were in grave or extreme necessity, in which they thought it lawful for them to steal to preserve their lives, and because some had taken very little, whom the lightness of the matter excused from mortal sin. For expressly, verse 45, he says they received sleep (that is, death) "with piety." They were therefore in a state of grace. Finally, it was just and pious that Judas with his men should esteem and hope that some of them had sinned only venially, or if mortally, had repented before they expired; and therefore he employed prayers and suffrages for the dead, customary for them, as the Church even now employs them for sinners. For in every way and manner by which she can help the souls of the faithful and exempt them from punishments, she strives. For this is required by piety and charity, and by the communion of Saints itself. But truly the most valiant (in Greek γενναιος, that is, generous) Judas exhorted the people to keep themselves without sin, — because their strength consisted in innocence and justice; for God preserved the innocent and just in battles, and made them victors; but he allowed the guilty and rapacious to be conquered and slain, as they themselves saw happen here with their own eyes, as follows. 43. Twelve thousand drachmas of silver (which make a thousand gold pieces, if the drachmas were Attic; but if Hebrew, they make two thousand gold pieces, with which many victims for sin could be bought and offered) he sent (Judas as it were as High Priest) to Jerusalem to be offered for the sins of the dead. — Hence therefore it is clear that Judas the High Priest believed in Purgatory, in which souls after this life are expiated from their faults. For this was the faith of the Synagogue and of the ancient Jews equally as of the modern, as is evident from their Rituals, Commentaries and writings, which Serarius here, Genebrardus, Bellarmine and others writing on Purgatory cite. The same thing is clearly evident from that passage in Tobias IV, 18: "Place thy bread and thy wine upon the burial of the just." See the remarks there. Well and religiously (in Greek αστειος, that is, urbanely, elegantly, beautifully, wisely, properly) thinking of the resurrection. — For it is urbane, civil, honest and proper to help one's fellow citizens who have departed this life through prayers, so that they may rise to the blessed resurrection, which is most full of all elegance, beauty and glory.
12:44
44. For unless he hoped that those who had fallen would rise again, it would seem superfluous and vain to pray for the dead. — You will say: This would not be vain, because the soul, which is immortal, would be freed from punishments through prayers; even if the body did not rise. I answer, because the soul is immortal, hence it requires the resurrection of the body. For the soul naturally tends toward the body, as form tends toward matter. Wherefore the state of the soul would be violent, if it lasted eternally without the body. For this reason these two things, namely the immortality of the soul and the resurrection of the body, are so connected, that whoever posits and believes one, posits and believes the other; and whoever denies and rejects one, denies and rejects the other.
12:45
45. Those who with piety (that is, striving and fighting in a state of grace for the true faith, piety and worship of God) had received sleep, — that is, had fallen. For death in Scripture is called sleep by analogy and similitude; for death is as it were a long sleep, and sleep is as it were a brief death; but death is called sleep especially on account of the hope of resurrection, in which as it were awakening from sleep we shall rise to eternal life.
12:46
46. Holy therefore and salutary (in Greek εὐμελής, that is, pious) is the thought to pray for the dead that they may be loosed from sins (that is, from the punishments of sins). — This is the emphatic conclusion of the canonical Writer, which clearly establishes the faith of the ancient Synagogue concerning Purgatory and the sufferings for souls detained in it. This therefore was the faith of the Church certain and undoubted from all ages. The sacrifice for the dead is therefore holy, because it is offered holily to God who is holy. It is the same pious, both toward the souls, which it frees from the horrible tortures and fires of Purgatory; both toward the blessed in heaven, whose number, and thereby their joy and glory, it increases; both toward the Church, to which it procures new patrons and advocates with God; both toward the one offering the sacrifice himself, to whom the souls freed by him repay vicarious grace, praying God continually for his salvation. Wherefore it is very pious and useful to pray frequently for the dead, and this brings many goods to the one praying: as our Martin of Roa has learnedly shown in a little work published on this matter. Hear St. Augustine, book I: "In the books of the Maccabees," he says, "we read that a sacrifice was offered for the dead; but even if nowhere in the ancient Scriptures were this read, the authority of the whole Church, which shines forth in this custom, is no small thing, where in the prayers of the priest, which are poured out to the Lord God at his altar, there has its place also the commendation of the dead." And Damascene, in the Oration for the dead: "Observe," he says, "what sacred Scripture has handed down to memory concerning Judas Maccabaeus, namely that he, in the city of Sion, the great king's city, when he saw the people whom he ruled cut down and slain by foreign enemies, and shaking out their bosoms, found idols hidden in them, immediately for the purpose of expiation of this crime, with the Lord ready and inclined to mercy, offered gifts for each of them, and in this matter performed the duty of supreme piety and charity. Whence also it came to pass that divine Scripture, just as with all other names, so also with this name has exalted him with the highest praises and wonderfully commended him."
Machine translation from the Latin, not reviewed.
12:2
4. A., son of Gennaeus (II Macc. 12, 2), general of Antiochus V Eupator (163-162 B.C.), attacked the Maccabees in time of peace.
… In 108-88 the Jews began to settle on the island (I Mach. 15, 23; cf. II Mach. 4, 29; 10, 13; 12, 2) and increased when in 58 B.C. the island was annexed by the Romans to Cilicia. …
12:9
… until the 4th year of Jehoiakim and to rewrite them after the volume has been burned by the King (Jer. 36). Another proof of the inspiration of the Old Testament is furnished by the titles with which the books are designated, namely "holy," "sacred" (II Macc. 12, 9; II Macc. 8, 23), "book of the Lord" (Is. 34, 16), or simply "book" or "Scripture" (Dan. 9, 2; Ex. 17, 14 etc.).
12:12
II. DIVORCE IN THE BIBLE. - Fasting is praised and even commanded in the Old Testament (Tob. 12:8; II Kings 12:16; Judg. 8:6; Joel 2:12; Esth. 14:2; II Macc. 12:12).
12:13
… Its center was Astaroth (v.) and Qarnaim; other cities: Thersila or Tharse, Alima (I Mach. 5:26), Casbon (II Mach. 12:13 ff.), Delmundum, Newe, Pentacomias, Rafana or Raphon (I Mach. 5:37). Herod founded Bathyra (today Basir), settling there a Jewish colony originating from Babylon, against the incursions …
12:26
… In the Bible the name of the goddess is not found, but in 2 Macc. 12:26, a temple of the goddess is mentioned in the Greek text in the city of Carnion in Transjordan (2 Macc. 5:43 ff.). …
12:29
Beth-shan (Hebrew Beth-Šē'ān or Beth-Šān; Septuagint Βαθθάγ, Βηθάγ; Arabic Bejān)
… it appears annexed to the kingdom of Israel, and forms part of the fifth prefecture together with Megiddo and Ta'annak (I Reg. 4, 12). In the Hellenistic era it was called Scythopolis (Σωθάπολις, cf. Iudc. 1, 27 where it is a gloss; Iudc. 3, 10; II Mach. 12, 29) and nicknamed Nysa; it was occupied in 107 B.C. by John Hyrcanus, and in 63 by Pompey, who counted it among the cities of the Decapolis.
12:32
… Gorgias, on his return, did not dare give battle and withdrew to Jamnia, remaining at the head of that district (1 Macc. 3:38-4:25). Gorgias defeated Joseph and Azariah in their reckless attack on Jamnia (1 Macc. 5:55-62); but shortly afterward he was routed by Judas and nearly taken prisoner (2 Macc. 12:32-37).
12:38
Odollam (Hebrew 'Adhullām; cf. Arabic 'Adula, "To Take Refuge")
ODOLLAM (Hebrew 'Adhullām; cf. Arabic 'Adula, "To Take Refuge"). - A Canaanite city, often mentioned in the Bible from the time of the Patriarchs to that of the Maccabees (cf. Gen. 38:1; Josh. 12:15; 15:35; 2 Chron. 11:7; Neh. 11:30; 2 Macc. 12:38), identified in 1875 by Clermont-Ganneau with the present-day Hirbet 'Id-el-mā ('Idelmijeh), about 20 km west-southwest of Bethlehem.
12:43
In the Hellenistic period the d. was also used in Palestine, and it probably corresponded to the Attic d., later assimilated to the Roman denarius (v.) (cf. 2 Macc. 4:19; 10:20; 12:43). In the New Testament the parable is well known of the woman who anxiously searches for a lost d. (Lk. 15:8-9). v. DIDRACHMA. …
Maccabees (Greek Μακκαβαῖοι, Vulgate Machabaei)
… With words of deep emotion are taught the resurrection of bodies (II Macc. 7:11; 12:43-44; 14:46), the efficacy of prayer and sacrifice for the dead and of the prayer of the saints for those who are still on earth (ibid. 13:43-44; 15:12-16), the existence of the angels …
Such a hint indeed emerges from certain passages, among them that of II Macc. 12:43-46. On the day after the victory over Gorgias, Judas Maccabeus discovered under the garments of those fallen on the field idolatrous objects, coming from the plundering of Jamnia, and …
… solemn profession of faith in the future resurrection: "You, O wretch, take us out of this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws" (II Macc. 7:9; cf. 7:14, 17; 12:43-45 [offering for the dead: v. PURGATORY]; 14:46 [episode of Razis]).
for the dead is attested (II Mach. 12:43); but it is presumed to be older. …
… in the afterlife "in the bosom of divine mercy" (II Mach. 7:9-29); the departed saints follow what happens on earth and intercede for Israel (ibid. 15:12-16: the high priest Onias, Jeremiah); the f. is also conceived as a place of purification (ibid. 12:43). Even before Jesus, f. or ᾱᾱᾱ bore the two meanings. …
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.