Onias has recourse to the king. The ambition and wickedness of Jason and Menelaus. Onias is treacherously murdered.
Onias defamed & molested by Simon, repayreth to the king to procure peace. 7. Seleucus dying, & Antiochus reigning, lason by promising money to the king, getteth the office of highpriest from his brother Onias: 10. and peruerteth religion: 12. setteth vp a wicked schoole, wherby manie are corrupted: 8. sendeth money for sacrifice to be offered to Hercules, which is imployed in making gallees. 21. Antiochus is receiued with great pompe into Ierusalem. 23. Menelaus by promise of more money getteth the high priesthood from Iason. 29. He also is deposed, and his brother Lisimachus put in the place. 32. Andronicus trayterously murdereth Onias. 36. and for the same is slaine by the kings commandment: 39. and Lysimachus by the people. 43. Menelaus iustly accused escapeth by bribing, and the innocent are slaine.
1But Simon, of whom we spoke before, who was the betrayer of the money, and of his country, spoke ill of Onias, as though he had incited Heliodorus to do these things, and had been the promoter of evils:Ma il già detto Simone, che aveva in danno della patria dato l'indizio di quel tesoro, parlava male di Onia, come se egli avesse istigato Eliodoro a far tali cose, e fosse egli stato la cagione del male:BVR Simon the foresayde betrayer of the money, and of his countrie, spake il of Onias, as though he had stirred vp Heliodorus to these thinges, and had bene the mouer of the euils:Simon autem prædictus, pecuniarum et patriæ delator, male loquebatur de Onia, tamquam ipse Heliodorum instigasset ad hæc, et ipse fuisset incentor malorum: 2And he presumed to call him a traitor to the kingdom, who provided for the city, and defended his nation, and was zealous for the law of God.E al protettore della città, al difensore della nazione, allo zelator della legge divina ardiva di apporre, che macchinasse contro del regno.and the prouider for the citie, and defender of his nation, and the emulatour of the law of God, he presumed to cala secret betrayer of the kingdom.provisoremque civitatis, ac defensorem gentis suæ, et æmulatorem legis Dei, audebat insidiatorem regni dicere. 3But when the enmities proceeded so far, that murders also were committed by some of Simon’s friends:Ma avanzandosi i dissapori fino a tal segno, che da alcuni degli amici di Simone si facevano delle uccisioni,But when the emnities proceeded so far, that murders also were committed by certaine of Simons familiars:Sed cum inimicitiæ in tantum procederent ut etiam per quosdam Simonis necessarios homicidia fierent, 4Onias, considering the danger of this contention, and that Apollonius, who was the governor of Celesyria, and Phenicia, was outrageous, which increased the malice of Simon, went to the king,Considerando Onia i pericoli della discordia, e come Apollonio governatore della Celesiria, e della Fenicia colla sua imprudenza attizzava la malvagità di Simone, si portò dal re:Onias considering the peril of the contention, and that Appollonius being gouernour of Caelesyria, and Phaenicia, was outragious, which encreased the malice of Simon, went to the king,considerans Onias periculum contentionis, et Apollonium insanire, utpote ducem Cœlesyriæ et Phœnicis, ad augendam malitiam Simonis ad regem se contulit, 5Not to be an accuser of his countrymen, but with a view to the common good of all the people.Non come accusatore de' suoi con cittadini, ma riflettendo dentro di se a quello, che alla comune utilità di tutto il popolo si conveniva.not as an accuser of the citizens, but considering with himself the common profite of the whole multitude.non ut civium accusator, sed communem utilitatem apud semetipsum universæ multitudinis considerans.
6For he saw that, except the king took care, it was impossible that matters should be settled in peace, or that Simon would cease from his folly.Perocché egli vedeva, che senza la previdenza del re non era possibile di rimettere le cose in calma, nè che Simone ponesse fine alle sue avventaggini.For he saw that without the kings prouidence it was vnpossible that peace should be made in those matters, & that Simon would not cease from his follie.Videbat enim sine regali providentia impossibile esse pacem rebus dari, nec Simonem posse cessare a stultitia sua. 7But after the death of Seleucus, when Antiochus, who was called the Illustrious, had taken possession of the kingdom, Jason, the brother of Onias, ambitiously sought the high priesthood:Ma morto Seleuco, essendo a lui succeduto Antioco soprannominato Epifane, Giasone fratello di Onia ambiva il ponteficato:But after Seleucus departure out of life, when Antiochus that was called the Noble, had taken the kingdom vpon him, Iason the brother of Onias ambiciously sought the highpricsthood:Sed post Seleuci vitæ excessum, cum suscepisset regnum Antiochus, qui Nobilis appellabatur, ambiebat Jason frater Oniæ summum sacerdotium: 8And went to the king, promising him three hundred and sixty talents of silver, and out of other revenues fourscore talents.E ito a trovare il re gli promise trecento sessanta talenti, e altri ottanta talenti per altri titoli,going to the king, promising him three hundred three score talents of siluer, and of other reuenewes foure score talents,adito rege, promittens ei argenti talenta trecenta sexaginta, et ex redditibus aliis talenta octoginta, 9Besides this he promised also a hundred and fifty more, if he might have license to set him up a place for exercise, and a place for youth, and to entitle them that were at Jerusalem, Antiochians.E oltre a ciò altri cento cinquanta ne prometteva per la permissione di fondare un ginnasio, e una efebia, e per dare a quei di Gerusalemme la cittadinanza di Antiochia.aboue this he promised also an hundred fiftie more, if leaue might be granted him to make a schole, and a place for youth, and to intitle them, that were at Ierusalem, Antiochians.super hæc promittebat et alia centum quinquaginta, si potestati ejus concederetur, gymnasium et ephebiam sibi constituere, et eos qui in Jerosolymis erant, Antiochenos scribere. 10Which when the king had granted, and he had gotten the rule into his hands, forthwith he began to bring over his countrymen to the fashion of the heathens.La qual cosa essendo a lui conceduta dal re, e avendo egli conseguito il principato, cominciò subito a far prendere a' suoi nazionali i costumi gentileschi:Which when the king had granted, and he had obteyned the princedom, forth with he began to transport his countrie men to the heathen rite.Quod cum rex annuisset, et obtinuisset principatum, statim ad gentilem ritum contribules suos transferre cœpit,
11And abolishing those things, which had been decreed of special favour by the kings in behalf of the Jews, by the means of John, the father of that Eupolemus, who went ambassador to Rome to make amity and alliance, he disannulled the lawful ordinances of the citizens, and brought in fashions that were perverse.E tolta via la maniera di vivere approvata dalla umanità dei re in favor de' Giudei, mediante gli ufficj di Giovanni padre di Eupolemo (il quale fu poi mandato pubblico Ambasciadore a Roma a rinnovare la confederazione, e l'amicizia) egli distruggendo i diritti de' cittadini stabiliva leggi perverse.And these thinges being taken away, which of fauoure had bene decreed by kinges vnto the Iewes, and through Iohn the father of the Eupolemus, who was embassadour with the Romans concerning amitie and societie, he disanulling the lawful rites of the citizens, made wicked ordinances.et amotis his quæ humanitatis causa Judæis a regibus fuerant constituta per Joannem patrem Eupolemi, qui apud Romanos de amicitia et societate functus est legatione legitima, civium jura destituens, prava instituta sanciebat. 12For he had the boldness to set up, under the very castle, a place of exercise, and to put all the choicest youths in brothel houses.Imperocché ebbe ardimento di fondare sotto la stessa cittadella un ginnasio, e di mettere ne' lupanari il fior della gioventù.For he presumed vnder the verie castle to set vp a schoole, and to put al the goodliest youthes in brothel houses.Etenim ausus est sub ipsa arce gymnasium constituere, et optimos quosque epheborum in lupanaribus ponere. 13Now this was not the beginning, but an increase, and progress of heathenish and foreign manners, through the abominable and unheard of wickedness of Jason, that impious wretch, and no priest.Ed era questo non un principio, ma un avanzamento, e progresso della maniera di vivere gentilesca, e straniera introdotta con infame, e inaudita malvagità dal non sacerdote, ma empio Giasone:And this was not the beginning, but a certaine increase, and going forward of the heathen and strange conuersation, through the abhominable neuer heard before, of Iason the impious and not a priest.Erat autem hoc non initium, sed incrementum quoddam, et profectus gentilis et alienigenæ conversationis, propter impii et non sacerdotis Jasonis nefarium, et inauditum scelus: 14Insomuch that the priests were not now occupied about the offices of the altar, but despising the temple and neglecting the sacrifices, hastened to be partakers of the games, and of the unlawful allowance thereof, and of the exercise of the discus.Onde avvenne, che i sacerdoti non erano più intenti al ministero dell'altare, ma disprezzato il tempio, e messi in non cale i sagrifizj, correvano alla palestra, e ai premj indegni, e ad esercitarsi al disco.So that the priestes were not now occupied about the offices of the altar, but the temple being contemned, & the sacrifices neglected, they hastened to be pertakers of the gamme of wrastling, and of the vniust maintenance therof, and in the exercise of the coyte.ita ut sacerdotes jam non circa altaris officia dediti essent, sed contempto templo et sacrificiis neglectis, festinarent participes fieri palæstræ et præbitionis ejus injustæ, et in exercitiis disci.
15And setting nought by the honours of their fathers, they esteemed the Grecian glories for the best:E non facendo verun conto di quel, che era in pregio tra i padri loro, migliori stimavano le glorie della Grecia:And setting nought by the honours of their fathers, they esteemed the Greeke glories for the best:Et patrios quidem honores nihil habentes, græcas glorias optimas arbitrabantur: 16For the sake of which they incurred a dangerous contention, and followed earnestly their ordinances, and in all things they coveted to be like them, who were their enemies and murderers.Delle quali l'acquisto si disputavan tra loro non senza pericolo, e le usanze di quelli emulavano, e a quelli volevano in tutto esser simili, i quali erano stati loro nemici, e distruttori.by reason wherof they had dangerous contention, and they had emulation toward their ordinances, and in al thinges they coueted to be like to them, whom they had enemies and murderers.quarum gratia periculosa eos contentio habebat, et eorum instituta æmulabantur, ac per omnia his consimiles esse cupiebant, quos hoste et peremptores habuerant. 17For acting wickedly against the laws of God doth not pass unpunished: but this the time following will declare.Imperocché non rimane senza gastigo l'operare empiamente contro le leggi divine: ma ciò verrà in chiaro ne' tempi che sieguono.For to doe impiously against the lawes of God escapeth not vnpunished, but this the time folowing wil declare.In leges enim divinas impie agere impune non cedit: sed hoc tempus sequens declarabit. 18Now when the game that was used every fifth year was kept at Tyre, the king being present,Ma celebrandosi a Tiro i giuochi quinquennali, ed essendovi presente il re,And when the gamme vsed euerie fifth yeare was kept at Tyre, and the king was present,Cum autem quinquennalis agon Tyri celebraretur, et rex præsens esset, 19The wicked Jason sent from Jerusalem sinful men, to carry three hundred didrachmas of silver for the sacrifice of Hercules; but the bearers thereof desired it might not be bestowed on the sacrifices, because it was not necessary, but might be deputed for other charges.Mandò il facinoroso Giasone da Gerusalemme uomini perversi a portare trecento di dramme d'argento pel sagrifizio d'Ercole; ma quelli, che le portavano chiesero, che non si spendessero pe' sagrifizj, perché ciò non era conveniente, ma si impiegassero in altri usi.the wicked Iason sent from Ierusalem sinful men, carying three hundred didrachmaes of siluer for the sacrifice of Hercules, which they that caryed it, requested that it might not be bestowed on the sacrifices, because it ought not, but that it might be deputed for other charges.misit Jason facinorosus ab Jerosolymis viros peccatores, portantes argenti didrachmas trecentas in sacrificum Herculis: quas postulaverunt hi qui asportaverant ne in sacrificiis erogarentur, quia non oporteret, sed in alios sumptus eas deputari.
20So the money was appointed by him that sent it to the sacrifice of Hercules: but because of them that carried it was employed for the making of galleys.Onde veramente dal donatore furono offerte pel sagrifizio di Ercole; ma in grazia dei latori furono impiegate nella fabbrica delle triremi.And these were offered in dede by him that sent them, vnto the sacrifice of Hercules: but because of them that were present they were geuen to the making of gallees.Sed hæ oblatæ sunt quidem ab eo qui miserat in sacrificium Herculis: propter præsentes autem datæ sunt in fabricam navium triremium. 21Now when Apollonius, the son of Mnestheus was sent into Egypt to treat with the nobles of king Philometor, and Antiochus understood that he was wholly excluded from the affairs of the kingdom, consulting his own interest, he departed thence and came to Joppe, and from thence to Jerusalem.Ma Antioco avendo spedito in Egitto Apollonio figliuolo di Mnesteo a trattare co' grandi della corte del re Tolomeo Filometore, vergendo come era stato escluso dagli affari di quel regno, pensando a' proprj vantaggi, si parti di là, e andò a Joppe, e indi a Gerusalemme.And Apollonius the sonne of Mnestheus being sent into Aegypt because of the nobles of Ptolomee Philometor the king, when Antiochus vnderstood that himself was made an alien from the affaires of the kingdom, prouiding for his owne commodities, departing thence he came to Ioppe, and from thence to Ierusalem.Misso autem in Ægyptum Apollonio Mnesthei filio propter primates Ptolemæi Philometoris regis, cum cognovisset Antiochus alienum se a negotiis regni effectum, propriis utilitatibus consulens, profectus inde venit Joppen, et inde Jerosolymam. 22Where he was received in a magnificent manner by Jason, and the city, and came in with torch lights, and with praises, and from thence he returned with his army into Phenicia.E accolto grandiosamente da Giasone, e dalla città, vi entrò a lumi accesi, in mezzo ai canti; e indi tornò coll'esercito nella Fenicia.And being magnifically receiued of Iason, and the citie, entered in with torch lights, and with prayses: and from thence he turned his armie into Phaenicia.Et magnifice ab Jasone et civitate susceptus, cum facularum luminibus et laudibus ingressus est: et inde in Phœnicen exercitum convertit. 23Three years afterwards Jason sent Menelaus, brother of the aforesaid Simon, to carry money to the king, and to bring answers from him concerning certain necessary affairs.Tre anni dopo Giasone mandò Menelao fratello del mentovato Simone a portar denari al re, e riportarne gli ordini sopra altari di importanza.And after the time of three yeares Iason sent Menelaus brother of the foresaide Simon, carying money to the king, and to bring answers of necessarie affayres.Et post triennii tempus, misit Jason Menelaum supradicti Simonis fratrem portantem pecunias regi, et de negotiis necessariis responsa perlaturum.
24But he being recommended to the king, when he had magnified the appearance of his power, got the high priesthood for himself, by offering more than Jason by three hundred talents of silver.Ma quegli acquistatosi il favore del re coll'esaltare la sua potenza tirò a se il sommo Sacerdozio, dando trecento talenti d'argento più di Giasone.But he being commended to the king, when he had magnified the presence of his power, wrested the high priesthood vpon him self, ouer bidding Iason three hundred talents of siluer.At ille commendatus regi, cum magnificasset faciem potestatis ejus, in semetipsum retorsit summum sacerdotium, superponens Jasoni talenta argenti trecenta. 25So having received the king’s mandate, he returned, bringing nothing worthy of the high priesthood: but having the mind of a cruel tyrant, and the rage of a savage beast.E ricevuti gli ordini del re se ne tornò. Or ei nulla aveva che fosse degno del sacerdozio, ma portava un cuor di tiranno crudele, e la rabbia di una fiera selvaggia.And hauing receiued commission from the king, he came, hauing in deede nothing worthie of the priesthood: but bearing the mind of a cruel tyrant, and the wrath of a wilde beast.Acceptisque a rege mandatis, venit, nihil quidem habens dignum sacerdotio: animos vero crudelis tyranni, et feræ beluæ iram gerens. 26Then Jason, who had undermined his own brother, being himself undermined, was driven out a fugitive into the country of the Ammonites.E Giasone, che avea tradito il proprio fratello, ingannato egli stesso fu cacciato esule nel paese degli Ammoniti.And Iason indeede who had circumuented his owne brother, being himself deceiued was driuen out a fugitiue into the countrie of the Ammanites.Et Jason quidem, qui proprium fratrem captivaverat, ipse deceptus profugus in Ammanitem expulsus est regionem. 27So Menelaus got the principality: but as for the money he had promised to the king, he took no care, when Sostratus, the governor of the castle, called for it.Or Menelao ottenuto il principato non veniva a capo di trovare i denari promessi al re, benché facesse l'esazione Sostrato, che era governatore della cittadella.And Menelaus obteyned the princedom: but concerning the money promised to the king he did nothing, wheras Sostratus that was gouernour of the castel exacted it.Menelaus autem principatum quidem obtinuit: de pecuniis vero regi promissis, nihil agebat, cum exactionem faceret Sostratus, qui arci erat præpositus,
28For to him appertained the gathering of the taxes: wherefore they were both called before the king.(Perocché a lui spettava l'esigere i tributi): e furono perciò ambedue chiamati a comparire dinanzi al re.For to him perteyned the exacting of the tributes: for which cause they were both called out to the king.nam ad hunc exactio vectigalium pertinebant: quam ob causam utrique ad regem sunt evocati. 29And Menelaus was removed from the priesthood, Lysimachus, his brother, succeeding: and Sostratus was made governor of the Cyprians.E Menelao fu deposto dal ponteficato, nel quale ebbe per successore Lisimaco suo fratello; e Sostrato fu mandato al governo di Cipro.And Menelaus was remoued from the priesthood, Lysimachus his brother succeeding: and Sostratus was made gouernour of the Cyprians.Et Menelaus amotus est a sacerdotio, succedente Lysimacho fratre suo: Sostratus autem prælatus est Cypriis. 30When these things were in doing, it fell out that they of Tharsus, and Mallos, raised a sedition, because they were given for a gift to Antiochus, the king’s concubine.Or mentre succedevano queste cose accadde, che quei di Tharso, e quelli di Mallo si mossero a sedizione, perché erano stati soggettati ad Antiochide concubina del re.And when these things were a doing, it chanced the Tha•sians, and the Mallotians to moue sedition, because they were geuen for a gift to king Antiochus concubine.Et cum hæc agerentur, contigit Tharsenses et Mallotas seditionem movere, eo quod Antiochidi regis concubinæ dono essent dati. 31The king, therefore, went in all haste to appease them, leaving Andronicus, one of his nobles, for his deputy.Onde il re si mosse in fretta per sedarli, lasciando a far le sue veci Andronico, uno de' suoi amici.The king therfore came in hast to pacifie them, one of his companions Adronicus being lefte substitute.Festinanter itaque rex venit sedare illos, relicto suffecto uno ex comitibus suis Andronico. 32Then Menelaus supposing that he had found a convenient time, having stolen certain vessels of gold out of the temple, gave them to Andronicus, and others he had sold at Tyre, and in the neighbouring cities:Allora Menelao persuaso, che quello fosse il tempo per lui, rubati alcuni vasi di oro dal tempio, ne fece dono ad Andronico, avendone venduti degli altri in Tiro, e nelle vicine città.But Menelaus supposing that he had taken a conuenient time, stealing certaine vessels of gold out of the temple, gaue them to Adronicus, and others he had sould at Tyre, & in their neere cities:Ratus autem Menelaus accepisse se tempus opportunum, aurea quædam vasa e templo furatus donavit Andronico, et alia vendiderat Tyri, et per vicinas civitates.
33Which when Onias understood most certainly, he reproved him, keeping himself in a safe place at Antioch, beside Daphne.Della qual cosa avendo avuta Onia sicura notizia, ne fece rimproveri a lui, tenendosi egli però in Antiochia, in luogo sicuro presso Daphne.Which thing when Onias vnderstood most certainly, he rebuked him, keeping himself in a safe place at Antioche beside Daphne.Quod cum certissime cognovisset Onias, arguebat eum, ipse in loco tuto se continens Antiochiæ secus Daphnem. 34Whereupon Menelaus coming to Andronicus, desired him to kill Onias. And he went to Onias, and gave him his right hand with an oath, and (though he were suspected by him) persuaded him to come forth out of the sanctuary, and immediately slew him, without any regard to justice.Per la qual cosa Menelao andò a trovar Andronico, pregandolo di far uccidere Onia. E quegli fece visita ad Onia, e presolo per mano, e giuratagli fede lo indusse (benché ei non se ne fidasse interamente) a uscir dell'asilo, e subito senza alcun riguardo per la giustizia, lo uccise.Wherupon Menelaus coming to Andronicus, desired him to kil Onias. Who when he was come to Onias, and right handes being geuen with an oath (although he was suspected of him) had perswaded him to come out of the sanctuarie, immediatly he slew him, not reuerencing iustice.Unde Menelaus accedens ad Andronicum, rogabat ut Oniam interficeret. Qui cum venisset ad Oniam, et datis dextris cum jurejurando (quamvis esset ei suspectus) suasisset de asylo procedere, statim eum peremit, non veritus justitiam. 35For which cause not only the Jews, but also the other nations, conceived indignation, and were much grieved for the unjust murder of so great a man.Per la qual cosa non solo i Giudei, ma anche le altre nazioni furono scandalizzate, e commosse per la ingiusta morte di sì grand' uomo.For which cause not only the Iewes, but also other nations likewise were offended, and tooke it greuously for the vniust murder of so great a man.Ob quam causam non solum Judæi, sed aliæ quoque nationes indignabantur, et moleste ferebant de nece tanti viri injusta. 36And when the king was come back from the places of Cilicia, the Jews that were at Antioch, and also the Greeks, went to him: complaining of the unjust murder of Onias.Quindi tornato che fu il re dalla Cilicia, i Giudei, e gli stessi Greci si presentarono a lui per querelarsi della iniqua uccisione di Onia:But when the king was returned out of the places of Cilicia, the Iewes went vnto him at Antioch, and also the Greekes: complayning of the vniust murder of Onias.Sed regressum regem de Ciliciæ locis adierunt Judæi apud Antiochiam, simul et Græci, conquerentes de iniqua nece Oniæ.
37Antiochus, therefore, was grieved in his mind for Onias, and being moved to pity, shed tears, remembering the sobriety and modesty of the deceased.E il re afflitto nell'animo compassionando il caso di Onia non trattenne le lagrime, ricordandosi della sobrietà, e della modestia del defunto:Antiochus therefore was sorie in his minde for Onias, and being inclined to pitie, he shed teares, remembring the sobrietie and modestie of the deceased.Contristatus itaque animo Antiochus propter Oniam, et flexus ad misericordiam, lacrimas fudit, recordatus defuncti sobrietatem et modestiam: 38And being inflamed to anger, he commanded Andronicus to be stripped of his purple, and to be led about through all the city: and that in the same place wherein he had committed the impiety against Onias, the sacrilegious wretch should be put to death, the Lord repaying him his deserved punishment.E acceso di sdegno ordinò che Andronico spogliato della porpora fosse menato attorno per tutta la città, e che al sacrilego fosse tolta la vita nello stesso luogo dove avea commessa l'empietà contro Onia. Così il Signore rendè a lui il meritato gastigo.And his hart being incensed, he commanded Andronicus being spoiled of the purple, to be led about al the citie: and that in the same place, wherin he had committed the impiety vpon Onias, the sacrilegious person should be depriued of his life, our Lord repaying him worthie punishment.accensisque animis Andronicum purpura exutum, per totam civitatem jubet circumduci: et in eodem loco in quo in Oniam impietatem commiserat, sacrilegum vita privari, Domino illi condignam retribuente pœnam. 39Now when many sacrileges had been committed by Lysimachus in the temple, by the counsel of Menelaus, and the rumour of it was spread abroad, the multitude gathered themselves together against Lysimachus, a great quantity of gold being already carried away.Ma avendo Lisimaco fatti molti sacrilegj nel tempio a istigazione di Menelao, e divulgatasi la fama del molto oro, che egli ne avea cavato, si radunò il popolo contro Lisimaco.And manie sacrilegies being committed of Lysimachus in the temple by the counsel of Menelaus, and the rumour being bruited abrode, the multitude gathered together against Lysimachus, much gold being now caryed out.Multis autem sacrilegiis in templo a Lysimacho commissis Menelai consilio, et divulgata fama, congregata est multitudo adversum Lysimachum multo jam auro exportato. 40Wherefore the multitude making an insurrection, and their minds being filled with anger, Lysimachus armed about three thousand men, and began to use violence, one Tyrannus being captain, a man far gone both in age and in madness.E principiando la turba a fare tumulto, essendo gli animi pieni di ira, Lisimaco armati tre mila uomini sotto la condotta di un certo tiranno avanzato egualmente nell'età, e nella stoltezza, cominciò a fare delle violenze.But the multitudes making insurrection, and their mindes replenished with anger, Lysimachus arming almost three thousand began to vse vniust handes, a certaine tyrant being captaine farre growne in age, and also in madnes.Turbis autem insurgentibus, et animis ira repletis, Lysimachus armatis fere tribus millibus iniquis manibus uti cœpit, duce quodam tyranno, ætate pariter et dementia provecto.
41But when they perceived the attempt of Lysimachus, some caught up stones, some strong clubs, and some threw ashes upon Lysimachus.Ma quelli conosciuti i disegni di Lisimaco si armarono chi di sassi, e chi di buoni bastoni; e alcuni gettavan sopra di lui della cenere.But as they vnderstood the endeuour of Lysimachus, some tooke stones, some strong clubbles: and certaine threw ashes.Sed ut intellexerunt conatum Lysimachi, alii lapides, alii fustes validos arripuere: quidam vero cinerem in Lysimachum jecere. 42And many of them were wounded, and some struck down to the ground, but all were put to flight: and as for the sacrilegious fellow himself, they slew him beside the treasury.E molti furon feriti, e alcuni ancora uccisi, e tutto il resto messi in fuga; e lo stesso sacrilego rimase ucciso presso all'erario.And manie in deede were wounded, & certaine also throwne to the ground, but al were put to flight: the sacrilegious person also himself they slew beside the treasurie.Et multi quidem vulnerati, quidam autem et prostrati, omnes vero in fugam conversi sunt: ipsum etiam sacrilegum secus ærarium interfecerunt. 43Now concerning these matters, an accusation was laid against Menelaus.Or di tutte queste cose si cominciò ad accusar Menelao.Concerning these thinges therefore iudgement began to be commenced against Menelaus.De his ergo cœpit judicium adversus Menelaum agitari. 44And when the king was come to Tyre, three men were sent from the ancients to plead the cause before him.Ed essendo giunto il re a Tiro andarono a parlare con lui di questi affari tre uomini deputati da' seniori.And when the king was come to Tyre, three men sent from the ancients, put vp the matter vnto him.Et cum venisset rex Tyrum, ad ipsum negotium detulerunt missi tres viri a senioribus. 45But Menelaus being convicted, promised Ptolemee to give him much money to persuade the king to favour him.E Menelao ridotto a mal partito promise una grossa somma di denaro a Tolomeo, perché svolgesse il re in suo favore.And when Menelaus was ouercome, he promised Ptolomee. to geue much money to perswade the king.Et cum superaretur Menelaus, promisit Ptolemæo multas pecunias dare ad suadendum regi. 46So Ptolemee went to the king in a certain court where he was, as it were to cool himself, and brought him to be of another mind:E Tolomeo andò a trovare il re, che se ne stava in un porticato a prendere il fresco; e lo fece cambiar di parere:Ptolomee therfore went to the king being in a certaine courte, as it were to coole himself, and brought him from his purpose:Itaque Ptolemæus in quodam atrio positum quasi refrigerandi gratia regem adiit, et deduxit a sententia:
47So Menelaus, who was guilty of all the evil, was acquitted by him of the accusations: and those poor men, who, if they had pleaded their cause even before Scythians, should have been judged innocent, were condemned to death.Onde Menelao reo di tutto il male fa da lui pienamente assoluto; ma quei infelici, i quali in un tribunale eziandio di Sciti sarebbono stati dichiarati innocenti, li condannò alla morte.and Menelaus certes being guiltie of al the euil was quitted of the crimes: and the poore wretches, who if they had pleaded the cause euen before Scythians should be iudged innocent, them he commanded to death.et Menelaum quidem universæ malitiæ reum criminibus absolvit: miseros autem qui, etiamsi apud Scythas causam dixissent, innocentes judicarentur, hos morte damnavit. 48Thus they that prosecuted the cause for the city, and for the people, and the sacred vessels, did soon suffer unjust punishment.Furon pertanto in fretta puniti ingiustamente quelli, i quali sostenevan la causa del popolo, e della città, e la venerazione dei vasi sacri.Quickly then did they vniustly suffer, which prosecuted the cause for the citie, & the people, and the sacred vessels.Cito ergo injustam pœnam dederunt, qui pro civitate, et populo, et sacris vasis causam prosecuti sunt. 49Wherefore even the Tyrians, being moved with indignation, were very liberal towards their burial.Della qual cosa stomacati quelli di Tiro spesero largamente in onorare la loro sepoltura.For the which thing the Tyrians also being offended, were very liberal towards the burial of them.Quam ob rem Tyrii quoque indignati, erga sepulturam eorum liberalissimi extiterunt. 50And so through the covetousness of them that were in power, Menelaus continued in authority, increasing in malice to the betraying of the citizens.Ma Menelao stante l'avarizia dei potenti, conservò l'autorità crescendo in malizia a danno dei cittadini.But Menelaus because of their auarice that were in power, continewed in authoritie, increasing in malice to the betraying of the citizens.Menelaus autem, propter eorum qui in potentia erant avaritiam, permanebat in potestate, crescens in malitia ad insidias civium.
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Worthington
Evils. Thus traitors generally calumniate good governors. The best remedy on such occasions is to apply to those in higher power, rather than to the people, who are but too often prone to favour the factious. (Worthington)
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Haydock
To the. Greek, "of the affairs, who was the benefactor of the city." (Haydock)
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Friends. He had gone to Apollonius.
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King. Philopator, (Menochius) who knew the real state of the matter.
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Antiochus Epiphanes, who usurped the crown, 2 Machabees 1:11.
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Year of the World 3829, Year before Christ 175.
Sixty. We find 3660 in 4 Machabees, which sum is quite exorbitant.
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Youth, under fourteen, to exercise. (Vitruvius 5:11.)
Calmet
Men did the like naked in the gymnasium, as women did apart at Lacedemon. Jason wished to make his countrymen adopt the pagan customs, which tended to corrupt their morals, ver. 12. (Calmet)
Mennochius
Antiochians, to please the vanity of Antiochus, (Serarius) or that they might enjoy the like privileges. (Salien) (Mennochius)
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Year of the World 3830.
Rule, as high priest, ver. 21., and 50.
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Calmet
Alliance, afterwards under Judas, 1 Machabees 8:17. (Calmet)
Menochius
John had procured real advantages for the city. (Menochius)
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Calmet
Houses. Greek, "he led them under the cap;" petasus, sacred to Mercury, or rather to Bacchus, and the emblem of liberty. (Calmet)
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Now. Greek, "Thus it was the height of hellenism, and the increase of foreign customs through," etc.
Haydock
No priest. He did not deserve the title, though he was really a descendant of Aaron. Greek, "not high priest." (Haydock)
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Worthington
Temple. Where true religion is abolished, most people follow none; but rather apply themselves to vanity and worse sins. (Worthington)
Calmet
Allowance. They contributed money, (Grotius) or rather strove to obtain the prize. (Calmet)
Haydock
Discus: "a round stone, with a hole in the middle." (Protestant marginal note) (Haydock)
Homer
People threw it as high or as far as they could, having one foot up and the other upon something resembling a pine-apple. This game was very ancient. (Homer, Odyssey th.; Ovid, Metam. x.)
Greek, "after the invitation of the discus:" the prize was placed in the midst to excite emulation.
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Calmet
Glories; the honour of being gymnasiarch, or agonothete. (Calmet)
Haydock
They sought after corruptible crowns, while many pay no regard to heaven, 1 Corinthians 9:25. (Haydock)
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Haydock
Dangerous. Greek, "misery, and those whose institutes they zealously adopted, and whom in all they wished to resemble, the same they found their enemies and chastisers." (Haydock)
Haydock
God thus punished (Calmet) their perfidy. (Haydock)
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Calmet
Fifth; perhaps in imitation of the Olympic games, (Menochius) first instituted at Elea, and afterwards at Alexandria, Athens, etc. (Grotius) (Calmet)
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Haydock
Sinful. Greek, "spectators, being Antiochians, to carry 300 drachmas. (Haydock)
Didrachmas, or double drachmas of Alexandria, which amount only to one Roman. Hence Greek interpreters generally express thus the half sicle.
Menochius
Silver, or money; (Calmet) gold. (Menochius)
Calmet
Thus the value would be fourteen times greater. (Calmet)
Calmet
In a manuscript of Arundel, 3300 occurs, (Usher) as well as in the Syriac. (Calmet)
Haydock
Necessary. Literally and Greek, "proper." Grabe supplies this as far as but, ver. 20. (Haydock)
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Calmet
Galleys, or adorning them for the sports. The deputies were ashamed to comply with Jason's order; or they judged this use of the money more agreeable to the king. (Calmet)
Worthington
Go to 1 Machabees 1:17. (Worthington)
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Haydock
Treat. Greek, "when king Ptolemy Philometor ascended the throne;" protoklisia. (Haydock)
Calmet
Grotius would substitute protokouria, "the first hair cutting," which was a great festival, the hair being presented to some deity. Apollonius was sent under the pretence of honouring Philometor, but in reality to sound the dispositions of the nobility respecting the claims of Epiphanes to be the king's tutor. Cleopatra died this year, the year [of the world] 3831. The regents of Egypt demanded Celosyria, her portion, and war commenced. (Calmet)
Worthington
Epiphanes pretended to defend Philometor against his younger brother, (Livy xliv.) but he wished to seize the kingdom, 1 Machabees 1:17. (Worthington)
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Calmet
Lights, usual in testimony of joy. (Calmet)
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Tirinus
Brother, and of course a Benjamite, so that the usurpation was doubly criminal. (Tirinus)
Haydock
But St. Thomas Aquinas, Petau, etc., suppose that he resembled Simon in guilt, or was his brother-in-law. Josephus informs us that Menelaus was brother of Onias and of Jason; though his authority is not great, as he contradicts himself, (Antiquities 12:6., and xv.; see 2 Machabees 1:7.; Calmet) though not in this point. (Haydock)
Worthington
By the law, those of the tribe of Benjamin could not be priests. Thus the succession was broken and restored in Mathathias, 1 Machabees 2:(Worthington)
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Year of the World 3834, Year before Christ 170.
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Josephus
Succeeding to the high priesthood, (Greek; Haydock) after the death of Menalaus[Menelaus?]. (Josephus)
Calmet
Yet some think he was only his "vicar," diadochon, (Grotius; Usher) and he seems never to have been recognised. (Calmet)
Haydock
Was. Greek, "left Crates, who was over the Cyprians," to act for him, while he sent to arraign Menelaus, or to testify that he had demanded the money in vain. (Haydock)
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Haydock
Temple. He was no longer there, but Lysimachus complied with his orders, (Calmet) ver. 39., or Menelaus had taken the vessels with him. (Haydock)
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Calmet
Daphne. This was a famous asylum, to which Onias retreated without worshipping Apollo. He had gone to Antioch to answer the calumnies of Simon; and though Jason got his place, (Calmet) the king could not help respecting him, (Haydock) and wept at his death. This it the highest praise of Onias, as even such a monster acknowledged his merit. (Calmet)
Caesar wept when the head of Pompey was shewn to him. (V. Max. 1:5.)
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Worthington
Man. The people, (Worthington) and even the king, admired his solid piety. Thus (Haydock) the Tyrians buried the innocent, ver. 49. (Worthington)
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4:41
4:45
Ptolemee, the son of Dorymenus, a favourite of the king, (Challoner) whose perfidy had procured him the government of Celosyria, 2 Machabees 10:3., and 1 Machabees 3:38.
4:46
Calmet
Court. Greek, "peristyle," or gallery supported by pillars. (Calmet)
4:45
Ptolemee.... The son of Dorymenus, a favourite of the king.
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It is the common practise of al traytors to calumniate and defame good gouerners. And the best remedie a gainst such seducers is by auctoritie of Superior povvre, not by the people, vvho are commonly more prone to fauour faction then iustice.
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li. 1. c. 1. v. 11.
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E
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VVhere true Religion is abolished, most men neglect al shew of religion, and rather applie themselues to vanities, or woise sinnes.
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li. 1. c. 1. v. 17.
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G
This king falsly pretended to restore his kinsman (his sisters, sonne) to the kingdom being depriued by his younger brother (Liuius li. 44) but the true cause of his sending Apolonius into Aegypt, was to subdue that kingdom to himself. 1. Mach. 1. v. 17.
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Menelaus brother of Simon (v. 23) of the tribe of Beniamin (ch. 3. v. 4.) vvas not by the law capable of the priesthood, which only perteined to the progenie of Aaron of the tribe of Leui So in this trublesome time the right succession of high priestes was intermitted, and restored in Mathathias. li. 1. c. 2.
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True and solide vertue moued the common people to compassion, the King himself to teares, the Tyrians to honour the bodies of the innocent with costlie burial. v. 49.
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 57.9
… For when in the city of Tyre the quinquennial game was being kept, and the intensely wicked King of Antioch had come to witness it, Jason appointed officers of sacred rites, who were Antiochians, to carry three hundred didrachms of silver from Jerusalem, and give them to the sacrifice of Hercules.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.14
… For the Emperor is both philanthropic and godly. But I am desirous that if it should be restored, ye may not think too much of this; nor be boastful of it; nor place the honour of our city to that account. When you wish to pronounce an encomium on the city, tell me not of the suburb of Daphne,
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Moreover the part from verse 4 to 7 is to be placed in order of time after verse 16, chapter I, book I; but the latter part from verse 21 up to verse 11, chapter v, is to be placed after verse 20, chapter I, book I. 1. AS THOUGH HE HIMSELF (Onias the Holy High Priest) HAD INSTIGATED HELIODORUS (that is, had impelled him by magical arts) TO THESE THINGS — the scourges already mentioned to be endured. For thus the impious ascribe the miracles of God to magic and to the invocation of demons.
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4. ONIAS, etc., BETOOK HIMSELF TO THE KING (Seleucus), — and he refutes the calumnies of Simon, and silence was imposed upon Simon by the king.
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7. BUT AFTER THE DEATH OF SELEUCUS (death inflicted upon him through the treachery of Heliodorus) WHEN ANTIOCHUS, WHO WAS CALLED NOBLE (namely Epiphanes) HAD RECEIVED THE KINGDOM (and he was the brother of the slain Seleucus) JASON (he was called Jesus in Hebrew, but adopting a Greek name he assumed an ethnic name, and was called Jason) SOUGHT THE HIGH PRIESTHOOD, — namely the Pontificate.
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8. HAVING APPROACHED THE KING PROMISING HIM 360 TALENTS OF SILVER. — How great this sum was, reckon from those things which I have said in the preceding chapter, verse 11.
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9. UPON THESE HE PROMISED ALSO OTHER THINGS, IF IT WERE GRANTED TO HIS AUTHORITY TO ESTABLISH FOR HIMSELF A GYMNASIUM AND AN EPHEBIUM — in the city of Jerusalem. What these were I have said in book I, chapter i, verse 15; and Petrus Faber treats of these things at length in book III of the Agonist, chapters xxvii and xxviii, where among other things he says: Ephebium Lyranus has explained most excellently as a brothel of the most beautiful youths; and Athenaeus, in book XI of the Deipnosophists. The Ephebi, he says, are prostituted boys, who in IV Kings xxiv, in Hebrew are called Kadesim קדשים, that is, the unclean and wicked. Our translator renders it effeminates; Lyranus renders it male brothels. These same are called kedeschim, that is, initiated and consecrated, namely to Astarte, or to Venus, or to Priapus. For the Goddess of the Syrians was Astarte or Venus. These same used to wear a broad hat, which was hence called a petasus from petannymi, that is, I extend. Or the petasus was a curtain which was drawn over the brothel to cover their filthiness. Again, the same Faber understands by ephebium taverns and inns for feasting and drinking; for they wished to imitate their king Antiochus Epiphanes, who was accustomed to revel and drink with the common people whom he found in taverns, and to behave wantonly with youths and to dance; whence by some he was called Epimanes instead of Epiphanes, that is, mad, as Athenaeus testifies in book V of the Deipnosophists, page 57. Hence brothels were joined with taverns: for the belly saturated with food and wine flows into lust; and, as St. Jerome says, it foams forth. Faber adds the reason, saying: "In Syria, since on account of the fertility of the region they were exempt from most of the labors necessary among other peoples, the inhabitants were constantly stirred up by feasts accompanied by bathing, exercises of ridiculous contests, and the most costly anointings with precious oil; so much so that even in the public eating-houses (for thus they called the public places of feasting with a more respectable name, namely, one that concealed the baseness of the thing) they spent the greater part of the day, no less than in private homes, stuffing their bellies with food and wine without lack of pleasure to the ears (which the many-toned sound of the lyre itself soothed), and afterwards carried home portions of the provisions; Athenaeus taught me this," in book V of the Deipnosophists, page 66. AND THOSE WHO WERE IN JERUSALEM TO BE CALLED ANTIOCHENES. — Antioch was the capital of the kingdom of Syria; wherefore the Antiochenes obtained broad privileges from their kings, such as the Alexandrians and Romans likewise had. Whence St. Paul, saying: "I am a Roman citizen," escaped the scourging already prepared, Acts xxii, 25. 11. AND HAVING REMOVED THESE (ancestral institutions, namely the laws, customs and rites of the Jews) WHICH HAD BEEN ESTABLISHED FOR THE JEWS BY THE KINGS (of the Persians and Greeks, although they were pagans and idolaters) ON ACCOUNT OF HUMANITY (benevolence). (For these kings had granted to the Jews to live by their own laws, and had forbidden them to be forced to the religion and customs of the Gentiles: these, I say, having been removed, the impious and apostate Jason introduced Gentile rites; and he did this) THROUGH JOHN THE FATHER OF EUPOLEMUS, WHO (Eupolemus afterwards in the time of Judas Maccabaeus) PERFORMED A LEGITIMATE EMBASSY (to the Romans concerning friendship and alliance to be made with Judas and the Jews) (I Maccabees viii, 17) DEPRIVING (OF) CITIZENS' RIGHTS (abrogating, abolishing, destroying) WICKED INSTITUTIONS (of the Gentiles and Gentilism) HE WAS ESTABLISHING. 12. FOR INDEED HE DARED TO ESTABLISH A GYMNASIUM UNDER THE VERY CITADEL (of Zion), (in which youths would exercise gymnastics, and learn to wrestle, run, leap, ride, fence, etc.) AND TO PLACE THE BEST OF THE EPHEBI (that is, adolescents) IN BROTHELS, — for unspeakable and perverted lust. Ephebi in Greek are called pubescent ones, adolescents: for ephebeia is puberty, adolescence which occurs in males at the age of 14 years; for hebe is youth: whence in Hebrew it is called the wife of Hercules, and the Goddess of puberty and youth born from Jupiter and Juno, as Hesiod says in the Theogony. In Greek it is: Placing the best of the ephebi under the petasus he led them. The petasus was a broad hat, which was the badge of catamites, or rather the petasus was a veil and curtain covering the brothel, so that covered by it they might shamelessly exercise their shameful and wicked lusts. SO THAT THE PRIESTS, etc., HASTENED TO BECOME PARTICIPANTS IN THE PALAESTRA, (so that namely they might watch athletes in the palaestra, wrestling, running, fighting with swords and spears, and indeed might themselves compete in these same contests, and might obtain the prize established for the victor: whence explaining this he adds) AND OF HIS UNJUST PROVISION, — of the prizes which were accustomed to be given to the victors, such as gold, silver, crowns, garments, arms, etc., which he calls unjust, that is, iniquitous, because they were unworthy of priests, as being lay, youthful, immoderate and wanton. AND IN THE EXERCISES OF THE DISCUS. — What these were I have said in book I, chapter I, verse 15. The Greek texts have, after the provocation of the discus: for the discus was accustomed to be carried about through the palaestra, and the prize to be given to the victor was placed upon the discus, so that by this means more might be invited and provoked to the contest of the discus, as Petrus Faber teaches in book II of the Agonist, chapter xxii.
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15. GREEK GLORIES. — Thus he calls the games of the Greeks, the Olympic and Isthmian games, which were celebrated at Corinth, and other similar pagan rites, in which the Greeks, that is, the Gentiles, gloried, especially those who had been victors in them and had carried off the palm and the prize.
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16. FOR WHICH REASON A DANGEROUS CONTENTION HELD THEM, — that is, they dangerously strove to emulate the games and customs of the Greeks and Gentiles, and each one attempted to surpass the other in these things, and gloried in it. Note the word "dangerous"; for there was danger both of quarrels and fights, lest they should mutually attack and destroy one another: and also lest they should be completely subjugated by the Greeks, namely by the Antiochuses, kings of Asia, as if they were wholly Greek; but most of all there was danger from God, lest He Himself should severely punish their apostasy from Him and from Judaism to Gentilism and demons. WHOM THEY HAD HAD AS ENEMIES AND DESTROYERS, — both formerly under Ptolemy Philopator, who persecuted the Jews severely, as is evident from the third book of Maccabees; and shortly after under this Antiochus Epiphanes, and this as a punishment for their apostasy; whence follows:
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17. FOR TO ACT IMPIOUSLY AGAINST DIVINE LAWS DOES NOT GO UNPUNISHED. — For God punishes His injuries slowly but severely. For as that one says: "The gods have woolen feet, but iron hands"; and as Valerius Maximus says, book I, chapter ii: "Divine wrath proceeds to vengeance for itself with slow step, and compensates the slowness of punishment with its severity."
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18. WHEN THEREFORE THE QUINQUENNIAL GAMES OF TYRE WERE BEING CELEBRATED. — Agon signifies the agonistic games already mentioned, similar to the games and contests of Olympia, which were celebrated every fourth year, and therefore called "quinquennial games." Wherefore this Agon was different from the Olympian games, which were celebrated every fourth year, and did not fall in the present year, as Salianus shows. 19. JASON (the simoniacal false high priest) SENT MEN WHO WERE SINNERS, — namely as legates, ministers and executors of Jason's impiety and idolatry. Serarius thinks that for "sinners" one should read "suppliants": for these are signified by the Greek word theoros, which however the Complutensian edition translates as "procurators of sacred things"; others say "raisers of oracles"; Vatable says "spectators", and thus Salianus thinks one should read for "sinners." Concerning which Suidas and Sigonius, in his work On the Republic of Athens, say: Theori were, he says, those who were sent to spectacles, festivals, oracles, and the care of divine things. Thus Diodorus Siculus calls those whom Dionysius the tyrant sent to the Olympic games with his poems. Hence Stratocles, a flatterer at Athens, proposed a motion that those who were sent publicly by plebiscite to Antigonus and Demetrius should be called not legates, but theori, just as those who at Delphi and Olympia at the solemn assemblies of the Greeks offer victims for their cities, as Plutarch says in his life of Demetrius. The Greek texts add: so that they might be Antiochenes, that is, endowed with the rights of Antiochenes by Antiochus. CARRYING THREE HUNDRED SILVER DRACHMAS (in Greek, drachmas) AS A SACRIFICE TO HERCULES. — A drachma of silver is a Julius or Spanish royal; a didrachma therefore is two Julii, or two royals: wherefore three hundred didrachmas make six hundred Julii, or royals, that is, sixty Roman gold pieces, with which many victims, namely sheep and goats, could be bought for the sacrifice to Hercules. Some, however, thinking this sum too small and meager for a High Priest to win the favor of King Antiochus, think that these didrachmas were golden; yet they are called "of silver," that is, of money, as if to say: Jason sent three hundred golden didrachmas of money, which make six hundred Roman gold pieces. Thus Sanchez; for a drachma of gold is one gold piece: a didrachma therefore is two gold pieces; wherefore three hundred didrachmas of gold are six hundred gold pieces. AS A SACRIFICE TO HERCULES, — who as a god of strength, and of wars and contests, is celebrated in Syria and Tyre, and was the special god of the Tyrians, and therefore was called Hercules Tyrius, see Giraldus On the Gods of the Gentiles in the article on Hercules. Whence many think that Hercules was none other than Samson, who near Tyre in Palestine displayed examples of rare strength, as I said in the book of Judges. Hence there the quinquennial games were celebrated in honor of Hercules, in which athletes professed to imitate Hercules, and therefore there in the gymnasia statues and shrines of Hercules were set up, as Serarius teaches from Galen, Pausanias, Athenaeus and others. WHICH THESE REQUESTED, etc. — that is, Jason sent three hundred didrachmas for the sacrifice to Hercules; but his legates, although impious, yet less wicked than Jason, carrying these while they were Jews and worshipped the true God and detested idols, asked that they not be spent on the sacrifices to Hercules the god of the Gentiles, but on other uses. Wherefore Antiochus Epiphanes spent them on the construction of triremes, which he himself was preparing for his first expedition into Egypt, of which follows:
4:21
21. ON ACCOUNT OF THE CHIEF MEN OF PTOLEMY PHILOMETOR THE KING, (who had revolted from their king Philometor, and wished to make his younger brother Ptolemy Evergetes, who was also called Physcon, king for themselves. Therefore Antiochus Epiphanes, seeing the discord of the two brothers, namely Philometor and Physcon, contending over the kingdom of Egypt, himself, as if uncle to both (for Cleopatra, the sister of Epiphanes, was the mother of both), pretended that he wished to be the arbiter of the dispute and mediator, and to settle the matter between the brothers; but in reality he intended to snatch the kingdom from both nephews and to arrogate it to himself. The chief men of Egypt and the guardians of the king, suspecting this, did not wish him to meddle in the affairs of Egypt. And this is what is said here:) WHEN ANTIOCHUS LEARNED THAT HE WAS ESTRANGED FROM THE AFFAIRS OF THE KINGDOM, CONSULTING HIS OWN INTERESTS (of his kingdom in Syria), HE DEPARTED THENCE (namely from Tyre) AND CAME TO JOPPA, AND THENCE TO JERUSALEM, — where Jason received him, as if a king, nay as some earthly god (for such Antiochus wished to be held and adored): «with the light of torches and praises,» as follows. For «interests» Our [Vulgate] reads in the Greek opheleias; now they read asphaleias, that is «securities,» but the sense comes to the same thing.
4:23
23. AND AFTER THE SPACE OF THREE YEARS JASON SENT MENELAUS, THE BROTHER OF THE AFORESAID SIMON (the traitor and informer of monies, of whom verse 1) BEARING MONEY TO THE KING — Antiochus Epiphanes, as a tribute in sign of subjection.
4:24
24. BUT HE, COMMENDED (by Jason) TO THE KING, WHEN HE HAD MAGNIFIED THE FACE OF HIS POWER, — that is, when he had exalted with ample words the royal power, majesty and splendor of Antiochus, namely that through it he himself could accomplish anything in Syria not only in profane and political matters, but also in ecclesiastical and sacred matters, and therefore could constitute as High Priest of Jerusalem whomever he wished, and thus transfer the High Priesthood from Jason to himself: by which art and fraud Menelaus (from Jason) TURNED THE HIGH PRIESTHOOD (the Pontificate) TO HIMSELF, OFFERING JASON THREE HUNDRED TALENTS OF SILVER, — namely offering the same amount more to Antiochus than Jason had offered. Just as therefore Jason, by offering 360 talents to Antiochus Epiphanes, purchased the Pontificate, and by it thrust out his brother the holy Onias: so likewise Menelaus, sent by Jason, craftily supplanted Jason himself and thrust him out, promising the king another three hundred talents besides the 360 promised to him by Jason. Whence in Greek it is: surpassing Jason by three hundred talents, that is to say, Jason had promised the king 360 talents for the Pontificate; but Menelaus increased this sum and nearly doubled it: for just as when a thing is sold at auction, individuals increase the price, and to him who offers the highest price the thing falls: so here Menelaus, adding three hundred, and promising the king in all 660 talents, obtained the Pontificate, and craftily excluded his master Jason. 25. AND HAVING RECEIVED MANDATES FROM THE KING (that the Jews should receive him as High Priest in place of Jason) HE CAME, HAVING NOTHING WORTHY OF THE PRIESTHOOD, (both because Menelaus was of the tribe of Benjamin, which was unfit for the priesthood, whereas Jason was of the tribe of Levi, and therefore fit for it; and because he was impious, and obtained the Pontificate for himself through simony:) BUT THE MINDS OF A CRUEL TYRANT, — whence verse 34, he ordered Onias, the true and holy High Priest, to be cruelly slain by Andronicus. 26. AND JASON INDEED, WHO HAD TAKEN CAPTIVE HIS OWN BROTHER (Onias the High Priest), WAS HIMSELF DECEIVED (by his servant Menelaus) AND DRIVEN OUT A FUGITIVE INTO THE REGION OF AMMANITIS. — This was a just judgment of God, and a just penalty of retaliation, that he who had supplanted his brother should be supplanted by his servant, and he who had purchased the Pontificate should be rejected by a greater purchaser; and he who had driven the holy Onias the High Priest into exile should live miserably as an exile among the Ammonites. Here see how true is that saying in Ecclesiasticus, chapter 27, verse 28: "He that casteth a stone on high, casteth it on his own head; and a deceitful stroke woundeth the deceiver. And he that diggeth a pit, shall fall into it; and he that setteth a stone for his neighbour, shall stumble upon it; and he that layeth a snare for another, shall perish in it."
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29. AND MENELAUS WAS REMOVED FROM THE PRIESTHOOD, — from the Pontificate by Antiochus Epiphanes, because he did not pay the 360 talents promised to him. Wherefore Epiphanes created in place of Menelaus as high priest his brother Lysimachum, making the same promise to him, as it appears. Thus the impious Menelaus drove out the impious Jason, and was likewise driven out by the impious brother Lysimachum. For when it is a matter of honor and ambition, brother does not acknowledge brother, but hates and supplants him. For each one desires dignity for himself rather than for his brother; nay, not rarely does he snatch it from his brother. Such is the force of ambition and greed in man corrupted by sin.
4:30
30. IT HAPPENED THAT THE TARSIANS AND MALLOTANS STIRRED UP A SEDITION, BECAUSE THEY HAD BEEN GIVEN AS A GIFT TO THE CONCUBINE OF KING ANTIOCHUS — by Epiphanes, so that from their revenues she might procure for herself precious garments, jewels, handmaidens, servants and carriages. Hear Cicero, Act. V in Verrem: "They say that the barbarous kings of the Persians and Syrians are accustomed to have many wives; and to these wives they assign cities in this manner: this city shall provide a headdress for the woman, this one a necklace, this one ornaments for the hair; thus they have entire peoples not only conscious of their lust, but also its ministers." The same thing is related by Plato in the Alcibiades, by Plutarch in the Themistocles, and by Athenaeus, lib. I, Strabo, lib. XIV. Moreover, Tarsus and Mallus were noble cities of Cilicia, which therefore were indignant at being given to a harlot, who called herself Antiochus after her lover Antiochus, and therefore they rioted. Wherefore Antiochus immediately came forth to quell the tumult, having left Andronicas as regent in Antioch, as follows.
4:33
33. ONIAS (the holy High Priest) REBUKED HIM — Menelaus for sacrilege, in that he had stolen golden vessels from the temple and given them to Andronicas the regent, so that he might restore the High Priesthood to himself. For although Onias had been unjustly deprived of the High Priesthood and was in exile in Antioch; nevertheless because he was truly the High Priest, from priestly zeal he rebuked the sacrilegist, even though he probably knew that he would bring death upon himself by this means; for he knew that through this he would obtain the crown of Martyrdom which he desired. KEEPING HIMSELF IN A SAFE PLACE IN ANTIOCH NEAR DAPHNE; — this place was distant five miles from Antioch: whence by Dion, lib. LI, it is called a suburb, so named from the abundance of laurels, as if to say a laurel grove; for Daphne is laurel: wherefore in it was a famous temple of Apollo, and therefore it was an asylum safe and inviolable to all. Here was buried St. Babylas the martyr, who imposed silence upon Apollo, and therefore was exhumed by Julian the apostate. See his acts. Near this place was also buried St. Ignatius, Bishop and Martyr of Antioch; but from there he was transferred to Rome. To this place therefore, as to an asylum, Onias the High Priest fled; but by deceit he was led out of it by Andronicas perfidiously and wickedly, contrary to the faith given and sworn to him, and was slain. Wherefore the Jews and Gentiles, bearing with indignation the death of the holy High Priest, accused Andronicas before Antiochus Epiphanes, who ordered him to be stripped of his purple and led through the city, and to be slain in the same place in which he himself had slain Onias, as follows. Thus was slain Onias, the holy and zealous High Priest, after he had sustained the Synagogue of the Jews and the Commonwealth alike for thirty-six years with great strength of spirit against the impious. But what manner and how great he was is evident, both from the fact that all Jews and Gentiles mourned his death, and so much so that the impious king Epiphanes shed tears; and from the eulogy which Scripture gives him, cap. xv, vers. 12, where Judas Maccabaeus, about to fight against Epiphanes, saw in a dream Onias, who had been the high priest, a good and benevolent man, modest in appearance, gentle in manners, and eloquent in speech, and who from childhood had been exercised in virtues, stretching forth his hands and praying for all the people of the Jews. And he had as a companion in prayer Jeremiah, who himself also had been slain by his deserters in Egypt.
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40. A CERTAIN TYRANT AS LEADER. — In Greek Aurano, as if to say: When the people rioted on account of the crimes and sacrileges of Lysimachus, Lysimachus opposed to the people three thousand armed men, with Tyrannus as leader; but the people, gathering from all sides and raging, put them to flight with stones and clubs, and slew Lysimachus near the treasury or treasury chamber of the temple. This is the sum of those things which are narrated at length in what follows.
4:43
43. THEREFORE A TRIAL AGAINST MENELAUS BEGAN TO BE AGITATED, — as if to say: The Jews, regarding Menelaus as the author of all wickedness, who had persuaded his brother Lysimachus, the false high priest, to commit so many crimes and sacrileges, accused him before Antiochus Epiphanes, who ordered the matter and suit to be tried judicially against Menelaus.
4:45
45. AND WHEN HE WAS OVERCOME (being convicted by a multitude of witnesses and by the most grave evidence of crimes) HE PROMISED PTOLEMAEUS (the son of Dorymenes, as the Greek texts add, who had authority and favor with Antiochus Epiphanes) TO GIVE MUCH MONEY TO PERSUADE THE KING, — so that he might absolve Menelaus as if innocent; and condemn the Jewish accusers as if calumniators to the punishment of retaliation unto death, when they themselves were altogether innocent. And so it came to pass, as follows:
4:50
50. BUT MENELAUS ON ACCOUNT OF THE AVARICE OF THOSE WHO WERE IN POWER (by which they allowed themselves to be corrupted by money from Menelaus) REMAINED IN POWER — According to the Pontifical [interpretation], that is to say, Menelaus, after his brother Lysimachus the false pontiff was killed by the people, through courtiers corrupted by money thrust himself again into the Pontificate, although he was not of the tribe of Levi, but of Benjamin, as was said in verse 25. Menelaus therefore held the Pontificate not legitimately, but as an intruder for four years, namely from the year 140 of the Greeks, when he himself arranged for the holy Pontiff Onias to be killed, until the year 145 of the Greeks, when Mathathias rose up against him and King Epiphanes, and was created Leader and Pontiff by the people. Although indeed the holy Onias had a son Onias, to whom by right of hereditary succession the Pontificate was owed from that grandfather; nevertheless he had already fled into Egypt, and had erected another temple at Heliopolis, and had constituted himself Pontiff there. But Jason, the brother of Onias, was plainly unworthy of the Pontificate, as being simoniacal and an apostate, who strove to lead the Jews over to paganism, as we heard at the beginning of the chapter. Therefore, with the legitimate heirs failing, the Pontificate devolved upon Mathathias and his sons Judas, Jonathan and Simon the Maccabees.
Machine translation from the Latin, not reviewed.
4:4
… He was killed in 166 B.C. by Judas Maccabeus (I Macc. 3, 4-12; II Macc. 4, 4-21).
Celesyria (Greek Kaílē Syría = "Hollow Syria")
… In the books of Maccabees, however, C. always seems distinct from Phoenicia (1 Macc. 10:69; 2 Macc. 3:5-8; 4:4; 8:8; 10:11).
4:7
— A. IV (175-163 B.C.), called Epiphanés ("the manifest [god]"), but sometimes called by his subjects Epimanés, "the madman" (Athenaeus, Δειπνοσφαιστιά, 10), is the Seleucid of whom the Bible speaks most (Dan. 11:11-45; I Macc. 1:11-67; 2; 3; 6:1-16; II Macc. 4:7-9:20). He was the most execrable persecutor of Israel. …
… He officially introduced Hellenism into Jerusalem: he built a gymnasium; he pushed the young toward Greek customs (2 Macc. 4:7-17). He persecuted the faithful Jews; he sent a mission to the games at Tyre, with 300 silver drachmas for a sacrifice to Hercules! …
4:11
I. ROME IN SACRED SCRIPTURE. - The Romans are perhaps spoken of in Dan. 11:30; of Rome or the Romans indirectly in 1 Macc. 1:11; 7:1, and directly in the account of the alliance requested (161 B.C.) by Judas Maccabeus to defend himself against the Syrian aggression (1 Macc. 8:1-32; 2 Macc. 4:11), later renewed (in 144 B.C.) by his brother Jonathan (1 Macc. 12:1-4, 16). Rome associated herself with the mourning of the Jews for the death of Jonathan and reconfirmed friendship …
4:15
then that the pagan customs of the "Greeks" spread among the Jews, especially under Antiochus IV (v.), despite the resistance of the faithful remnant (2 Macc. 4:15; 9:24); the Hellenistic language and Greek coinage came into circulation (v. BIDRAMMA; DRAMMA). …
4:18
… He received Antiochus in Jerusalem with great pomp (2 Macc. 4:18-22). Shortly afterward (172) he sent Antiochus the agreed sums; the messenger, Menelaus, even worse than he, betrayed and supplanted him, buying the high priesthood with 300 additional silver talents. …
4:19
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. …
4:21
… mother died, Antiochus IV (v.) of Syria took advantage of the occasion to begin a new war against Egypt in 169, retaking Coele-Syria and advancing as far as Alexandria; the Romans intervened, but Coele-Syria remained with the Seleucids (cf. Dan. 11:21-45; II Macc. 4:21).
4:23
MENELAUS. - High priest of Jerusalem, who unlawfully succeeded Jason, himself an intruder in place of his brother Onias III, the last legitimate pontiff, at the time of the Seleucid king Antiochus IV Epiphanes (175-163 B.C.; cf. 2 Macc. 4:23-50).
4:26
… In intimate relation with the priestly class of Jerusalem (II Macc. 3:11; 4:26; 5:7), after the passage of Palestine from dependence on the Lagids to that on the Seleucids, he remained faithful to the Egyptians, while his half-brothers adhered to the new masters. …
4:29
… 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. …
… Quando questi, con Sostrato, fu citato da Antioco Epifane (v.) a consegnargli le somme promesse « dovette cedere il sommo sacerdozio a suo fratello L. » (II Mach. 4, 29): doveva trattarsi di una cessione interinale, non di una vera successione, come suppone la Volgata.In agreement with his brother, he continued the plundering of the Temple, provoking …
4:30
ANDRONICUS. - Prime minister of Antiochus IV (v.) Epiphanes, king of Syria, during the period when the latter went to Cilicia to quell a revolt at Tarsus and Mallus (169 B.C.); cf. 2 Macc. 4:30-38. Instigated by the perverse Jewish high priest Menelaus (v.), A. treacherously killed the pious Onias III (v.). …
… Because of certain measures of Antiochus IV, which must have entailed fiscal burdens or the abolition of certain privileges, there was a revolt: Antiochus himself went to put it down (2 Macc. 4:30-31) and perhaps on that occasion granted recognition to a Jewish colony already residing there. …
4:32
… He tried to subdue it by arming 3,000 men under the command of Aurano (the Vulgate writes Tyrannus), but he got the worst of it and ended up killed by stones and clubs near the treasury chamber of the temple of Jerusalem (2 Macc. 4:32-42).
4:33
… Ind. (XIII, 3, 1-3); according to the latter work, the temple was founded by Onias, son of Onias III, high priest killed at Daphne (II Mach. 4, 33), by concession of Ptolemy VI Philometor and Cleopatra, on the ruins of a temple of the goddess Bast. …
4:44
Sanhedrin (Συνέδριον « Assembly »)
… The New Testament, Flavius Josephus and ancient rabbinic writings speak of it. For the preceding period, sure traces of it are found only in the books of Maccabees (I Mach. 11:23; 12:6; 14:28; II Mach. 1:10; 4:44; 11:27). This allows the conclusion that the s. was constituted in the time of the Seleucids (v.) or shortly before. …
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.