The wretched end, and fruitless repentance of king Antiochus.
Antiochus repulsed from Persepolis, 3. and hearing that his armie is ouerthrowne in lurie: 9. wormes issuing from his bodie, intolerably stincking: 11. acknowlegeth his wicked desertes: 14. promiseth amendment, 18. writeth to the Iewes, praying them to obey him, and his sonne, 28. and dyeth miserably.
1At that time Antiochus returned with dishonour out of Persia.Nello stesso tempo Antioco tornò ignominiosamente dalla Persia.AT that time Antiochus returned out of Persis dishonourably.Eodem tempore, Antiochus inhoneste revertebatur de Perside. 2For he had entered into the city called Persepolis, and attempted to rob the temple, and to oppress the city, but the multitude running together to arms, put them to flight: and so it fell out that Antiochus being put to flight, returned with disgrace.Imperocché essendo entrato in quella che chiamasi Persepoli, tentò di spogliare il tempio, e di opprimere la città; ma il popolo corse all'armi, e i suoi furono sbaragliati, e in tal guisa fuggitosene Antioco tornò indietro con disonore.For he had entered into the citie which is called Persipolis, and he attempted to spoile the temple, and to oppresse the citie: but the multitude running together to armes, they were put to flight: and so it chanced that Antiochus after his flight returned with dishonour.Intraverat enim in eam quæ dicitur Persepolis, et tentavit expoliare templum, et civitatem opprimere: sed multitudine ad arma concurrente, in fugam versi sunt: et ita contigit ut Antiochus post fugam turpiter rediret. 3Now when he was come about Ecbatana, he received the news of what had happened to Nicanor and Timotheus.E giunto che fu verso Ecbatane intese quello, che era avvenuto a Nicanore, e a Timoteo.And when he was come about Ecbatana, he vnderstood the thinges that were done to Nicanor and Timothee.Et cum venisset circa Ecbatanam, recognovit quæ erga Nicanorem et Timotheum gesta sunt. 4And swelling with anger, he thought to revenge upon the Jews the injury done by them that had put him to flight. And therefore he commanded his chariot to be driven, without stopping in his journey, the judgment of heaven urging him forward, because he had spoken so proudly, that he would come to Jerusalem, and make it a common burying place of the Jews.E fuori di se per lo sdegno si pensò di sfogarsi sopra i Giudei degli oltraggi fattigli da quelli, che lo aveano messo in fuga; per la qual cosa ordinò, che il suo cocchio accelerasse, e camminava senza darsi riposo, spronato dalla vendetta del cielo, perché con tanta arroganza avea detto, che andava a Gerusalemme, e che volea farne una sepoltura de' Giudei.And swelling in anger, he thought that he might wreake the iniurie of them, that had put him to flight, vpon the Iewes. And therfore he commanded his chariorte to be driuen, iorneing without intermission, the heauenlie iudgement vrging him forward, because he spoke so proudly, that he would come to Ierusalem, & make it an heape of the sepulcher of the Iewes.Elatus autem in ira, arbitrabatur se injuriam illorum qui se fugaverant posse in Judæos retorquere: ideoque jussit agitari currum suum sine intermissione agens iter, cælesti eum judicio perurgente, eo quod ita superbe locutus est se venturum Jerosolymam, et congeriem sepulchri Judæorum eam facturum.
5But the Lord, the God of Israel, that seeth all things, struck him with an incurable and an invisible plague. For as soon as he had ended these words, a dreadful pain in his bowels came upon him, and bitter torments of the inner parts.Ma il Signore Dio d'Israele, che tutto vede, lo percosse con piaga insanabile, e invisibile; perocché appena ebbe dette queste stesse parole, lo prese un terribile dolore di viscere, e un acerbo tormento negli intestini:But he that seeth al thinges our Lord the God of Israel, stroke him with an vncurable and inuisible plague. For as he ended this verie speach, a cruel plague of the bowels tooke him, and bitter torments of the inner parts:Sed qui universa conspicit Dominus Deus Israël, percussit eum insanabili et invisibili plaga. Ut enim finivit hunc ipsum sermonem, apprehendit eum dolor dirus viscerum, et amara internorum tormenta: 6And indeed very justly, seeing he had tormented the bowels of others with many and new torments, albeit he by no means ceased from his malice.E ciò molto giustamente, avendo egli con molti, e nuovi tormenti straziate le viscere altrui: né perciò rinunziava egli a' suoi malvagi disegni.and in dede very iustly, as who had tormented the bowels of others with manie and new torments, albeit he by no meanes ceased from his malice.et quidem satis juste, quippe qui multis et novis cruciatibus aliorum torserat viscera, licet ille nullo modo a sua malitia cessaret. 7Moreover, being filled with pride, breathing out fire in his rage against the Jews, and commanding the matter to be hastened, it happened as he was going with violence, that he fell from the chariot, so that his limbs were much pained by a grievous bruising of the body.Che anzi pieno d'arroganza spirando fiamme contro i Giudei, e pressando perché si accelerasse il viaggio, ne avvenne, che correndo furiosamente cadde egli dal cocchio, e per la grave percossa se gli scompaginaron tutte le membra.And beside this replenished with pride, breathing fire in his minde against the Iewes, and commanding the matter to be hastened, it chanced him going with violence to fal from the chariot, and his limmes to be vexed with a greeuous bruising of the bodie.Super hoc autem superbia repletus, ignem spirans animo in Judæos, et præcipiens accelerari negotium, contigit illum impetu euntem de curru cadere, et gravi corporis collisione membra vexari. 8Thus he that seemed to himself to command even the waves of the sea, being proud above the condition of man, and to weigh the heights of the mountains in a balance, now being cast down to the ground, was carried in a litter, bearing witness to the manifest power of God in himself:E quegli che con la superbia si alzava sopra la condizione di uomo, e si credea di comandare anche a' flutti del mare, e di pesare sulla stadera gli alti monti, umiliato adesso fino a terra era portato sopra una sedia, facendo nella propria persona conoscere la possanza di Dio:And he that seemed to himself to rule euen ouer the waues of the sea, replenished with pride aboue the measure of man, and to weye the heights of mountaines in a balance, now being humbled to the ground was caried in a portatiue seate, testifying the manifest power of God in himself:Isque qui sibi videbatur etiam fluctibus maris imperare, supra humanum modum superbia repletus, et montium altitudines in statera appendere, nunc humiliatus ad terram in gestatorio portabatur, manifestam Dei virtutem in semetipso contestans:
9So that worms swarmed out of the body of this man, and whilst he lived in sorrow and pain, his flesh fell off, and the filthiness of his smell was noisome to the army.Perocché scaturivano vermi dal corpo dell'empio, e di lui che vivea per soffrire cadevano a brani le carni, e il fetore ch'ei tramandava appestava l'esercito:so that out of the bodie of the impious man, wormes crawled abundantly, and his liue flesh fel of for paynes, with his smel also & stinke the armie was anoyed.ita ut de corpore impii vermes scaturirent, ac viventis in doloribus carnes ejus effluerent, odore etiam illius et fœtore exercitus gravaretur: 10And the man that thought a little before he could reach to the stars of heaven, no man could endure to carry, for the intolerable stench.E colui che poco prima credevasi di avere a toccar col dito le stelle, per l'insoffribil fetore nissuno potea portarlo.And he that a litle before thought to touch the starres of heauen, him no man could carie for the intolerable stinke.et qui paulo ante sidera cæli contingere se arbitrabatur, eum nemo poterat propter intolerantiam fœtoris portare. 11And by this means, being brought from his great pride, he began to come to the knowledge of himself, being admonished by the scourge of God, his pains increasing every moment.Caduto quindi dalla sua intollerabil superbia cominciò a venire in cognizione del suo essere, illuminato dal gastigo di Dio, accrescendosi di momento in momento i suoi dolori:Hereby therfore he begane, being brought from his great pride, to come to the knowlege of him self, admonished by the plague of God, his paines increasing euerie moment.Hinc igitur cœpit ex gravi superbia deductus ad agnitionem sui venire, divina admonitus plaga, per momenta singula doloribus suis augmenta capientibus. 12And when he himself could not now abide his own stench, he spoke thus: It is just to be subject to God, and that a mortal man should not equal himself to God.E non potendo più egli stesso sopportare il suo fetore, disse: Egli è giusto che l'uomo sia soggetto a Dio, e che un mortale non pretenda agguagliarsi a Dio.And when neither himself now could abide his owne stinke, thus he sayd: It is reason to be subiect to God, & a mortal man not to thinke of himself equally with God.Et cum nec ipse jam fœtorem suum ferre posset, ita ait: Justum est subditum esse Deo, et mortalem non paria Deo sentire. 13Then this wicked man prayed to the Lord, of whom he was not like to obtain mercy.Ma questo scellerato pregava il Signore, da cui non era per impetrare misericordia.And this wicked man prayed to our Lord, of whom he was not to obteyne mercie.Orabat autem hic scelestus Dominum, a quo non esset misericordiam consecuturus.
14And the city, to which he was going in haste to lay it even with the ground, and to make it a common burying place, he now desireth to make free:E quella città, verso la quale s'incamminava con tanta fretta per abbatterla fino a terra, e farne una sepoltura di ammontati cadaveri, desidera adesso di rimetterla in libertà:And the citie to the which he came in hast to haue brought it to the ground, & to haue made it a sepulchre of bodies heaped together, now wisheth to make it free:Et civitatem, ad quam festinans veniebat ut eam ad solum deduceret ac sepulchrum congestorum faceret, nunc optat liberam reddere: 15And the Jews, whom he said he would not account worthy to be so much as buried, but would give them up to be devoured by the birds and wild beasts, and would utterly destroy them with their children, he now promiseth to make equal with the Athenians.E que' Giudei, a' quali dicea di non volere neppur concedere sepoltura, ma di dargli in preda agli uccelli di rapina, e alle fiere, e di sterminargli anche co' lor bambini, promette di agguagliarli agli Ateniesi:And the Iewes whom he sayd he would not vouchsafe worthie, no not of burial, but would geue them to birds & wilde beastes to be spoiled, & destroy them with the litle ones, now he promiseth to make them equal with the Athenians.et Judæos, quos nec sepultura quidem se dignos habiturum, sed avibus ac feris diripiendos traditurum, et cum parvulis exterminaturum dixerat, æquales nunc Atheniensibus facturum pollicetur: 16The holy temple also, which before he had spoiled, he promised to adorn with goodly gifts, and to multiply the holy vessels, and to allow out of his revenues the charges pertaining to the sacrifices.E anche di ornare con ricchissimi doni quel tempio, che avea già spogliato, e che avrebbe accresciuto il numero de' vasi sacri, e avrebbe somministrate del suo le spese pei sagrifizj:The holie temple also, which before he had spoiled, he would adorne with goodlie donaries, and would multiplie the holie vessels, and of his reuenewes would allow the charges perteyning to the sacrifices.templum etiam sanctum, quod prius expoliaverat, optimis donis oranturum, et sancta vasa multiplicaturum, et pertinentes ad sacrificia sumptus de redditibus suis præstaturum: 17Yea also, that he would become a Jew himself, and would go through every place of the earth, and declare the power of God.E di più che si sarebbe fatto Giudeo, e sarebbe andato attorno per ogni parte della terra magnificando il potere di Dio.Besides these thinges, that he would be a Iew also, & would walke through euerie place of the earth, and would declare the power of God.super hæc, et Judæum se futurum, et omnem locum terræ perambulaturum, et prædicaturum Dei potestatem.
18But his pains not ceasing, (for the just judgment of God was come upon him) despairing of life, he wrote to the Jews, in the manner of a supplication, a letter in these words:Ma non facendo tregua i dolori (perocché la giusta vendetta di Dio stava sopra di lui), perduta ogni speranza, scrisse a' Giudei in forma di preghiera una lettera di questo tenore:But the paines ceasing not (for the iust iudgement of God was come vpon him) despayring he wrote to the Iewes by the maner of a supplication an epistle conteyning these words:Sed non cessantibus doloribus (supervenerat enim in eum justum Dei judicium), desperans scripsit ad Judæos in modum deprecationis epistolam hæc continentem: 19To his very good subjects the Jews, Antiochus, king and ruler, wisheth much health, and welfare, and happiness.A' Giudei ottimi cittadini salute, sanità, e felicità, il re, e principe Antioco.To HIS VERY GOOD SVBIECTES the Iewes the king & prince Antiochus, much health, & welfare, and to be happie.Optimis civibus Judæis plurimam salutem, et bene valere, et esse felices, rex et principes Antiochus. 20If you and your children are well, and if all matters go with you to your mind, we give very great thanks.Se voi, e i vostri figliuoli siete sani, e tutte le cose vostre camminan felicemente, noi ne rendiamo grazie.If you and your children farewel, & if thinges be with you to your mind, we geue very great thankes.Si bene valetis, et filii vestri, et ex sententia vobis cuncta sunt, maximas agimus gratias. 21As for me, being infirm, but yet kindly remembering you, returning out of the places of Persia, and being taken with a grievous disease, I thought it necessary to take care for the common good:E io trovandomi ammalato, avendo amorevole memoria di voi, sorpreso nel ritornare di Persia da questo grave malore ho stimato necessario di provedere alla comune utilità:And I being in infirmitie, and mindeful of you benignely, being returned out of the places of Persis, & taken with a grieuous infirmitie, haue thought it necessarie to haue a care for the common profite:Et ego in infirmitate constitutus, vestri autem memor benigne reversus de Persidis locis, et infirmitate gravi apprehensus, necessarium duxi pro communi utilitate curam habere: 22Not distrusting my life, but having great hope to escape the sickness.Non dandomi per disperato, ma confidando di scampare da questo male:not despayring of myself, but hauing great hope to escape the sicknes.non desperans memetipsum, sed spem multam habens effugiendi infirmitatem.
23But considering that my father also, at what time he led an army into the higher countries, appointed who should reign after him:E riflettendo, che anche il padre mio nel tempo che andava coll'esercito nelle provincie superiori dichiarò chi dovesse dopo la sua morte regnare;But considering that my father also, at what times he led his armie in the higher places, he shewed who should take the princedome after him:Respiciens autem quod et pater meus, quibus temporibus in locis superioribus ducebat exercitum, ostendit qui post se susciperet principatum: 24To the end that if any thing contrary to expectation should fall out, or any bad tidings should be brought, they that were in the countries, knowing to whom the whole government was left, might not be troubled.Affinchè ove qualche contrario accidente sopravvenisse, o accadesse qual che difficile affare, sapendo quelli, che stanno in questo, o in quel paese a chi fosse rimessa la cura delle cose più importanti, non si turbassero;that if any mishappe should chance, or hard tydings be told, they that were in the countries, knowing to whom the whole gouernement was committed, might not be trubled.ut si quid contrarium accideret, aut difficile nuntiaretur, scientes hi qui in regionibus erant, cui esset rerum summa derelicta, non turbarentur. 25Moreover, considering that neighbouring princes, and borderers, wait for opportunities, and expect what shall be the event, I have appointed my son, Antiochus, king, whom I often recommended to many of you, when I went into the higher provinces: and I have written to him what I have joined here below.E considerando ancora, come ciascuno dei confinanti, e vicini possenti sanno aver l'occhio alle opportunità, e stanno aspettando gli eventi, ho designato re il mio figliuolo Antioco, il quale io più volte nel portarmi verso le superiori provincie raccomandai a molti di voi, e a lui ho scritto quanto segue.Besides this, considering that al the potestates, and bordering neighboures wayte for times, and expect the euent, I haue appointed my sonne Antiochus king, whom, I hauing recourse oftentimes to the higher kingdoms did commend to manie of you: & I haue writen to him that which is set downe here beneath.Ad hæc, considerans de proximo potentes quosque et vicinos temporibus insidiantes, et eventum exspectantes, designavi filium meum Antiochum regem, quem sæpe recurrens in superiora regna multis vestrum commendabam: et scripsi ad eum quæ subjecta sunt. 26I pray you, therefore, and request of you, that, remembering favours both public and private, you will every man of you continue to be faithful to me and to my son.Io pertanto vi prego, e vi scongiuro, che ricordevoli de' benefizj e comuni, e privati ognuno di voi serbi fede a me, e al mio figliuolo.I pray you therfore, and desire you mindful of the benefits both publike and priuate, that euerie one keepe his fidelitie to me, and to my sonne.Ora itaque vos, et peto memores beneficiorum publice et privatim, ut unusquisque conservet fidem ad me et ad filium meum.
27For I trust that he will behave with moderation and humanity, and following my intentions, will be gracious unto you.Perocché ho fidanza, che egli si diporterà con moderazione, e umanità, e seguendo le mie intenzioni sarà vostro l'autore.For I trust that he wil deale modestly & gently, and folowing my purpose, and that he wil be common vnto you.Confido enim eum modeste et humane acturum, et sequentem propositum meum, et communem vobis fore. 28Thus the murderer and blasphemer being grievously struck, as himself had treated others, died a miserable death in a strange country, among the mountains.Così adunque quell'omicida, e bestemmiatore da orrenda piaga percosso, nella stessa guisa che avea trattati gli altri, in lontano paese sulle montagne finì con miseranda morte la vita.Therfore the murderer, and blasphemer being very sore strooken, and as himself had handled others, in a strange countrie among the mountaynes, with a miserable death departed this life.Igitur homicida et blasphemus pessime percussus, et ut ipse alios tractaverat, peregre in montibus miserabili obitu vita functus est. 29But Philip, that was brought up with him, carried away his body: and out of fear of the son of Antiochus, went into Egypt to Ptolemee Philometor.E Filippo suo fratello di latte trasportò il suo corpo, e temendo del figliuolo di Antioco se n'andò nell'Egitto da Tolomeo Filometore.But Philip his foster brother remoued his bodie: who fearing the sonne of Antiochus, went to Ptolomee Philometor into Aegypt.Transferebat autem corpus Philippus collactaneus ejus: qui, metuens filium Antiochi, ad Ptolemæum Philometorem in Ægyptum abiit.
9:1
Worthington
At. Read 1 Machabees 4:28. (Worthington)
Calmet
Time. The year [of the world] 3840. The motives and ill success of this journey are given [in] 1 Machabees 3:31., and 6:1. (Calmet)
9:2
Haydock
Persepolis; otherwise called Elymais, (Challoner) a chief (Worthington) "city of Persia." Hence Elymais may be called Persepolis. (Haydock)
The famous city of this name, where Cyrus had built a palace to the astonishment of the world, had been (Calmet) burnt by Alexander when intoxicated, and urged on by a harlot. (Curtius 5:15.)
Noble ruins still remain on the Araxes.
9:3
Calmet
Ecbatana, capital of Media. (Calmet)
Haydock
See 2 Machabees 1:16. (Haydock)
9:4
Forward. He felt a violent fit of the cholic.
9:8
Calmet
Man. He seems to have claimed divine honours, ver. 12., and 2 Machabees 5:21., and 9:8., and Daniel 11:36. (Arabic) (Calmet)
9:13
Challoner
Not like. Because his repentance was not for the offence committed against God, but barely on account of his present sufferings. (Challoner)
Worthington
For these he really grieved, 1 Machabees 6:11. Yet was not sorry for the offence against God and men. So the damned acknowledge that their punishments are inflicted on account of their sins, yet have not true repentance. (Worthington)
Epiphanes had abandoned God, who now laughs at him, (Proverbs 1:26.) as some of the Machabees had threatened, 2 Machabees 7:14, 7, 9, 31, 2, 5, 6.[14, 17, 19, 31, 32, 35, 36.?] He is the model of false penitents, who are actuated by servile fear.
9:14
Pliny
Free and independent, (Calmet) like Antioch. (Pliny, [Natural History?] 5:21.)
9:15
Grotius
Athenians. This seems to have been put for Antiochians, 2 Machabees 4:9., in Greek; which name would suit better here, as Epiphanes had no power over Athens. (Grotius; Calmet)
Menochius
Yet it was highly privileged (Haydock) above all the cities of Greece. (Menochius)
Calmet
Jason had obtained for the citizens of Jerusalem to be called Antiochians, 2 Machabees 6:1. But this grant had been revoked, or not carried into effect since the late troubles. (Calmet)
Haydock
Here the privilege is to be extended to all the Jews. (Haydock)
Harduin
Ptolemais and Calliroe enjoyed the same. (Harduin.)
9:16
Calmet
Sacrifices, as Darius, Philometor, and afterwards (1 Machabees 10:39.) Nicator did, 1 Esdras 6:9. (Calmet)
9:19
Haydock
Subjects. Literally, "citizens." (Haydock)
9:23
Year of the World 3817, Year before Christ 187.
Father: Antiochus the great. The Persian monarchs generally took this precaution.
Countries. So profane authors style the provinces beyond the Euphrates [River]. Diodorus, St. Jerome (in Daniel xi.) and others, inform us that Antiochus attempted to plunder the temple of Belus, at Elymais, and took off a vast sum of money under pretext of paying the tribute to the Romans. But the neighbouring nations fell upon him, and cut him with his army to pieces. Philopator succeeded to the throne.
9:25
Antiochus Eupator, nine years old.
Below. This is lost.
9:26
Calmet
Favours. He must have been deranged. (Calmet)
9:28
Year of the World 3839.
Curtius v
Mountains, at Tabes, (Polybius) in Patacene. (Curtius v.)
St. Jerome
Historians relate that he lost his senses, (daimonesas) being terrified by a demon, on account of his criminal attempt against the temple of Diana. (Polybius, excerp. Vales.) (St. Jerome)
Calmet
This was a real crime in him, as he took the idol for a deity. But his conduct towards the temple and nation of the Jews would probably weigh heavier upon his conscience. (Calmet)
Worthington
St. Cyprian (exhort.) styles him "an inveterate enemy to all good; nay, in Antiochus antichrist is expressed." (Worthington)
9:29
That was. Syriac, "son of his nurse," appointed regent.
Calmet
Philometor Lysias asserted his title to the regency, and had the young king, so that Philip applied to the Egyptians to help in the execution of the last will of the deceased. (Calmet)
Worthington
Read 1 Machabees 6:17. (Worthington)
9:2
Persepolis.... Otherwise called Elymais.
9:13
Of whom he was not like to obtain mercy.... Because his repentance was not for the offence committed against God: but barely on account of his present sufferings.
9:1
R
9:2
A chief citie of Persis, called Elymais. li. 1. c. 6. v. 1.
9:13
Antiochus vvas in dede really and seriously greued, and truly acknovvledged that his affliction vvas for his sinnes, li. 1. c. 6. v. 11. but he vvas not truly penitent for the offence committed against God & his neighbour but only for his ovvne calamitie & miserie: & therfore could not obreyne mercie to remission of his sinnes, nor release of the punishment. So also the damned in hel, knovv & confesse that they are punished for their sinnes, but haue not true repentance, for their offence against God.
9:28
Of this tyrant S. Cyprian geueth this censure: li. de exhort. Martyrij King Antiochus an inueterate enimie to al the good, Nay, in Antiochus Antichrist is expressed.
9:29
li. 1. c. 6. v. 17.
9:5
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.20
… Now the time and half a time is the week and a half, which is ten years and a half. Again he said:— The judgment was set and they took away his authority from him, to injure and destroy him until the end of the kingdom . For the judgment came upon Antiochus, a judgment from heaven;
9:12
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.5
… “The bow of the mighty men has been made weak, and the weak are girt about with strength.” Of this same thing in the Maccabees: “It is just to be subjected to God, and that a mortal should not think things equal to God.”
9:13
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.20
… And his flesh rotted in his lifetime, because he caused the dead bodies of the sons of Jerusalem to rot and they were not buried. And he became defiled in his own eyes, because he had defiled the sanctuary of God. And he prayed and was not heard,
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.26
26. Let those also who marry but once not reprobate those who have consented to a second marriage
9:2
2. FOR HE HAD ENTERED INTO IT (the province or region and dominion of Persia) WHICH (from its primary city or metropolis) IS CALLED PERSEPOLIS (in Greek; for in Hebrew it is called Elam or Elymais, as is evident from chapter vi, book I, verse 1, which Pererius, in book IX on Daniel, at those words: "And it shall be broken without hands," judges to have been Susa.) that is to say, Antiochus entered the dominion of Persepolis with his army, and began to besiege its primary city itself, which was likewise called Persepolis or Elymais; but he was repulsed by the citizens running to the walls, indeed he was afflicted with great loss of his men: "For the citizens pursuing him as he withdrew did so in such a way that, desiring many things, he withdrew to Babylon in the manner of a fugitive," says Josephus, book XII, chapter xiii. AND HE ATTEMPTED TO DESPOIL THE TEMPLE — of Diana, which is the most august in those regions, says Pliny, book vi, chapters xxvi, xxvii. Thus Josephus, Polybius, and St. Jerome in chapter xi of Daniel 36, from Diodorus: although Appian in the Syrian histories says it was the temple of Venus.
9:3
3. AND WHEN HE HAD COME NEAR ECBATANA (a most celebrated city of Persia) HE LEARNED (from messengers and letters sent to him) WHAT HAD BEEN DONE AGAINST NICANOR AND TIMOTHY (his commanders) — by Judas Maccabeus, namely that he himself had overthrown them, defeated them and put them to flight.
9:4
4. THAT HE WOULD COME TO JERUSALEM AND MAKE IT A HEAP OF THE SEPULCHER OF THE JEWS. — In Greek, that he would make it πολυάνδριον, that is a cemetery into which the bodies of many men are accustomed to be gathered, that is to say, Antiochus boasted that he would avenge the defeat of his men received from the Jews, and would so utterly overthrow Jerusalem that the whole city would become a sepulcher of Jewish corpses.
9:5
5. 6. THE GOD OF ISRAEL STRUCK HIM WITH AN INCURABLE AND INVISIBLE PLAGUE, (namely with the most bitter pains of his bowels, because) HE HAD TORMENTED THE BOWELS OF OTHERS (of the Maccabees) WITH NEW TORMENTS, — as follows, and with the most severe melancholy and choler. St. Jerome adds in the place cited from Diodorus, that he was "turned to madness by certain phantasms and terrors." But externally he struck him with a disease of lice, a discharge of flesh, intolerable stench, as is said in verse 9.
9:7
7. COMMANDING THE BUSINESS TO BE HASTENED (in driving the chariot so that he might quickly reach Jerusalem), IT HAPPENED THAT HE RUSHING ALONG FELL FROM THE CHARIOT, AND BY A SEVERE COLLISION OF HIS BODY HIS LIMBS WERE VEXED. — Gorionides relates the matter more fully and probably, book III, chapter xxii: "It happened," he says, "when he was now being carried and accompanying his army, that his chariot passed against a certain elephant, and the elephant began to cry out, and from its trumpeting the horses were terrified, reared up and overturned the chariot, and Antiochus fell from the chariot, and all his bones were broken; for he was a heavy and fat man."
9:9
9. SO THAT WORMS (LICE) BURST FORTH FROM THE BODY OF THE IMPIOUS. — This disease is called by physicians phtiriasis, that is, a louse disease, by which these worms burst forth from the body, and gnaw and consume it with foul horror and intolerable itching. It arises sometimes naturally from a delicate and sweet complexion of the body, or from nutrition, or from filth and putrefaction, as happens in the poor; but often God inflicts it supernaturally upon the proud, blasphemers, sacrilegists, and persecutors and torturers of the faithful and saints, as He inflicted it upon Herod of Ascalon, who was a persecutor of Christ and a murderer of infants, as testified by Josephus, lib. XVII, cap. viii, and upon his nephew Herod Agrippa, because he had applauded the people acclaiming to him "the voice of God and not of man," and had killed James the Apostle, and would have killed Peter had not an Angel freed him, Acts xii, 23, and upon the Emperor Maximian, a fierce torturer of Christians, as testified by Eusebius, lib. viii, cap. xviii, and upon Julian the apostate, as testified by Sozomen, lib. V, cap. viii, and upon Huneric, king of the Vandals and an Arian, whose cruel savagery against the Orthodox, and hence God's vengeance and phtiriasis, Victor of Utica narrates at length in three books which he wrote concerning the Vandal persecution; likewise upon John Calvin, as a heresiarch blaspheming against God, Christ and the Saints, as Bolsec writes, and Beza does not deny in his Life of him, who also adds more and greater things: "So varied, he says, and manifold were the diseases by which he was tormented, that it is plainly incredible; namely hemicranias, ulcerous hemorrhoids, excremental blood, quartan fever, gout, stone and colic." Thus "God the avenger follows the proud from behind," as the Tragedian sings, and Holy Scripture often echoes this.
9:12
12. AND WHEN HE HIMSELF COULD NO LONGER BEAR HIS OWN STENCH, HE THUS SAID: IT IS JUST TO BE SUBJECT TO GOD, AND FOR A MORTAL NOT TO THINK EQUAL THINGS WITH GOD. — Tormented by these diseases, the proud Antiochus came to himself, and knew himself, namely that he had foolishly esteemed himself God, and had wished to equal himself to the true God, as a man to God, a mortal to the immortal, the weak to the almighty, the temporal to the eternal; and therefore God struck him with phtiriasis, that he might learn and say with Job, cap. xvii: "I have said to putrefaction: Thou art my father, my mother and my sister to the worms." And with David: "But I am a worm, and not a man, the reproach of men, and the outcast of the people," Psal. xxi. And that saying of another saint: "A worm seeks a worm." Thus God showed that He had heard the prayer of the seventh Maccabee martyr, whose last voice in torments was this, three years before, cap. vii, vers. 37: "Calling upon God to be made propitious to our nation speedily, and to confess with torments and stripes that He Himself is God alone." For the martyrdom of the Maccabees occurred in the year of the Greeks 145, the ninth of Antiochus; but his death occurred in the year of the Greeks 149, as was said in lib. I, cap. vi, vers. 16, which was the thirteenth and last year of Antiochus.
9:13
13. AND THIS WICKED MAN PRAYED TO THE LORD FROM WHOM HE WOULD NOT OBTAIN MERCY; — because this confession, repentance and prayer of his was forced and extorted by torments, and proceeded not from love, but from servile fear. For he prayed to God only for this, that he might be freed from the torments inflicted by Him, not however with the intention that he would change his life, and serve God truly and sincerely. Similar was the repentance of Pharaoh feeling the plagues inflicted by Moses, Exodus x, 16, and of Saul, I Kings xv, 24 and 30, and of Achab King of Israel, III Kings xxi, 29, and of Nebuchadnezzar, Daniel iv, 31, although concerning this last one it is permissible to doubt. Again, even if Antiochus had repented sincerely, and had elicited an act of true contrition from love of God, and thus had saved his soul; nevertheless he would not have obtained the mercy which he sought, namely liberation from torments. For it was already fixed and decreed by God that he should be punished with these torments unto death on account of his monstrous crimes. In a similar way Esau, although repentant, could not recover the blessing of his father and the right of the firstborn which he had lost; for as it is said in Hebrews xii, 17: "For afterwards, desiring to inherit the blessing, he was rejected; for he found no place of repentance, although he sought it with tears."
9:15
15. HE NOW PROMISES TO MAKE THEM EQUAL TO THE ATHENIANS, — namely αὐτονόμους, as Josephus says, that is, living freely by their own laws and their own institutions, as the Athenians did, although already subject to Antiochus and the Antiochenes. For Antiochus knew that the Jews desired this above all things.
9:17
17. Upon these things, that he would become a Jew, and would traverse every place of the earth, and would preach the power of God. — Antiochus said these things falsely and in simulation, because he was compelled by the scourges of God: wherefore, if God had removed them, he himself would have returned to his nature according to that common saying: The demon was languishing, the monk then wished to be one. But when he recovered, he remained as before. Therefore the impious man wished to mock God, but was mocked by him. For he did not intend to perform those things which he here says and promises. THE first seven verses of this chapter ought in the order of time and of the deed to be joined to verse 1, chapter v, book I; the rest then to the end of the chapter appear to be to be inserted between verses 37 and 38 of the same chapter v. Thus far we have heard the passive fortitude of the Jewish martyrs; now until the end of the book we shall hear the active fortitude of the Jewish soldiers, namely of Judas Maccabeus and his brothers. "It is Roman," said he, "to do brave deeds; but it is Maccabean, equally as Christian, both to endure such hardships and to do brave deeds." 32. WHICH WHEN IT WAS DONE, A FLAME WAS KINDLED OUT OF THEM; BUT IT WAS CONSUMED BY THE LIGHT THAT SHONE FROM THE ALTAR, — that is to say, The bright and burning fire and flame which had consumed the victims on the altar, leaping forth from it, consumed the flame kindled in the water upon the larger stones, and this first, because the greater light of the altar obscured and consumed the lesser light of the stones; secondly, because this fire by the law of Leviticus VI, 12, ought to remain on the altar alone, as a sacred fire and proper to it for burning victims; wherefore it could not remain on the stones, lest anyone abuse it to superstition. Thirdly, that it might be signified that this fire came forth into light not by the force of the sun alone, but of God (whose symbol was the altar) the sun as it were being an instrument adding to it and imparting to it greater power for producing fire from water. Fourthly, that this fire might kindle the stones, and impart to them a power, not physical, but moral, for producing fire in time of necessity, as they produced it in the purification and dedication of the temple made by Judas Maccabeus. Thus Sanchez.
9:18
18. BUT HIS PAINS NOT CEASING (FOR A JUST JUDGMENT OF GOD HAD COME UPON HIM,) that is to say, God by his just judgment had plainly decreed to torment him on account of his sacrileges even unto death), DESPAIRING (of relief from his pains, and of recovering his health equally as of God's grace and eternal salvation) WROTE TO THE JEWS, that while he lived he would leave his only son Antiochus Eupator as his successor, and would secure the kingdom to him. For he knew that he had snatched it from Demetrius, the son of Seleucus his elder brother, and therefore Demetrius, who was held as a hostage at Rome in his place, upon hearing of his death would immediately fly into Asia, that he might seize the kingdom rightfully due to him, and exclude Eupator the boy, to whom it did not belong, from it, as indeed happened; for Demetrius killed Eupator with Lysia, and claimed the kingdom for himself. Wherefore Antiochus, wishing by these letters to prevent this, effected nothing, but both he himself and his son lost the kingdom with their lives by the just judgment of God. Behold here the magnificence and mighty power of our God, by which he so laid low the swollen and untamable Antiochus, who seemed to himself to rule over earth, sea and heaven, by one pain of his bowels, that he became not only to himself, but also to the Jews, whom he had utterly despised, a suppliant. Thus he made Pharaoh a suppliant to Moses, Saul to Samuel, Nebuchadnezzar to Daniel.
9:20
20. WE GIVE THE GREATEST THANKS. — The Greek texts have: I give the greatest thanks to God, having hope in heaven, and I, lying weak, have benevolently remembered your honor.
9:23
23. BUT CONSIDERING THAT MY FATHER ALSO, etc. — that is to say, Just as my father Antiochus the Great, a most prudent king, and supremely benevolent toward you, as Josephus testifies, book XII, chapter III, when setting out on a journey, declared his heir, so that if anything human should befall him, he might succeed him; so I, following the example of my father, declare to you the heir of my kingdom, my son Antiochus Eupator, and I ask that you confer your aid in fostering and protecting him.
9:25
25. Considering the powerful and the neighbors lying in wait in these times, — so that if they see the king dead they might think it an opportune time to seize the kingdom. He notes his nephew Demetrius from his brother Seleucus, to whom the kingdom was rightfully due, as I said in verse 18.
9:26
26. Mindful of benefits. — Here the fiction and flattery of Antiochus is evident. For he splendidly lies, boasting of his benefits toward the Jews, when he exercised every kind of evil against them.
9:27
27. Following my purpose, — that he be benevolent toward you, as I henceforth propose to be. He feigns and simulates benevolence, when he was malevolent toward the Jews, and his son Eupator followed this malevolence of his father toward the Jews. And to be common (that is, a companion, familiar, affable, kind, benevolent) to you.
9:28
28. Abroad in the mountains — around Ecbatana, as it is said verse 3, in the city of Tabes, says St. Jerome in chapter xi of Daniel. There therefore in the mountains of Persia and Media Antiochus died. For although he himself went to Babylon, as it is said book I, chapter vi, verse 4, nevertheless with torment increasing, he died in the year 149 of the Greeks, as it is said book I, chapter vi, verse 16. This was the most disastrous end of Antiochus Epiphanes, impious, blasphemous, sacrilegious, atheistic, and a contemner of all gods, who was therefore expressed as a type and forerunner of the Antichrist. Furthermore, an error of Josephus is to be avoided here. For he himself, book XIV, chapter xvii, citing Polybius saying that Antiochus perished on this account, that he attempted to plunder the temple of Diana, refutes him: "For to have wished only, he says, and not also to have completed the sacrilege, does not seem a matter worthy of punishment." You err, O Josephus; for all virtue equally as vice, and thence merit and demerit consists in the will: for the external act in itself is not free, and therefore draws all its freedom, and goodness, or malice from, and sucks it from the internal act of the will good or bad. But any good act is worthy of praise and reward, a bad one truly of blame and punishment. But if Antiochus perished because he wished to plunder the temple of Diana, much more did he perish because he actually despoiled the temple of the true God in Jerusalem, and there wrought so many and such great slaughters, as many and as great as we have hitherto heard.
Machine translation from the Latin, not reviewed.
9:1
The death of A. is narrated in different ways: I Macc. 6:1-16 and II Macc. 9:1-28 agree; the narrative of II Macc. 2:10-17 is erroneous, but it is a mere citation (J. Döller). …
9:2
In II Macc. 9:2, P. is said to be the city whose temple, dedicated to Nanea (ibid. 1:13), Antiochus IV Epiphanes, shortly before his death, wished to plunder; in I Macc. 6:1 such a city is not named, …
9:3
… After attempting to plunder a temple of Artemis in Elam, near Ecbatana (II Macc. 9:3; F. X. Kugler: Aspadana, today Ispahan), he was seized by a visceral crisis, fell from his chariot, and died among the mountains (II Macc. 9:28) in nearby Tabae of Persia (Polybius, …
9:15
II. A IN THE BIBLE. - Around 163 B.C., A. is remembered as a free city (2 Macc. 9:15).
9:16
ANATHEMA (Gr. ἀνάθη(ε)μα [τὸ ἀνατεθειμένον], "that which is placed on high, suspended"). - Among the pagan classics, in II Macc. 9:16, in Judg. 13:23 (19) and in Lk. 21:5, it indicates an object consecrated to the divinity, hung on the walls or columns of the temple, a kind of "ex voto." In the Septuagint, however, …
9:24
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). …
9:28
… Having ascended the throne (175), A. was a capable king, but immeasurably proud (Dan. 11:36; II Macc. 5:21; 9:28), as his coins show (after 166), on which he gives himself the divine title of "manifestation" (of the divinity, Apollo or Zeus), of Nicephorus (victorious), of Theós (God); in the …
9:29
Maccabees (Greek Μακκαβαῖοι, Vulgate Machabaei)
… Jews (II Mach. 11, 22-26). The Hellenizing Jews were displeased at this, especially the high priest Menelaus, whom Lysias had killed to thwart his intrigues; then he returned to Antioch, driving out Philip, who took refuge in Egypt (I Mach. 6, 63; II Mach. 9, 29).
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.