VVhiles the Iewes haue peace with the king, others stil persecute them. 5. which Iudas reuengeth. 13. and in Casp•n maketh great slaughter, and reposeth in Chara•a. 19. Tenne thousand of Timothees men are slayne. 20. whom Iudas pursuing killeth manie in Carnion: 34. taketh him, but releaseth him againe: 27. the like in Ephron. 32. Some Iewes are slaine in battel against Gorgias. 38. Iudas and his men are purified, and gathering the dead bodies, finde that some had taken vnlawful spoiles. 42. For whose soules he prayeth, and causeth sacrifice to be offered.
1When these covenants were made, Lysias went to the king, and the Jews gave themselves to husbandry.Dopo pattuite quelle cose Lisia: se ne tornò a trovare il re; e i Giudei si diedero a coltivare le loro terre.THESE couenants being made, Lysias went foreward to the king, and the Iewes gaue themselues to husbandrie.His factis pactionibus, Lysias pergebat ad regem, Judæi autem agriculturæ operam dabant. 2But they that were behind, namely, Timotheus, and Apollonius, the son of Genneus, also Hieronymus, and Demophon, and besides them Nicanor, the governor of Cyprus, would not suffer them to live in peace, and to be quiet.Ma quelli che eran rimasi nel paese, Timoteo, e Apollonio figliuolo di Genneo, e anche Girolamo, e Demofonte, e oltre a questi Nicanore governatore di Cipro non li lasciavano ben avere, nè viver tranquilli.But they that stayed there, Timothie & Appollonius the sonne of Gennaius, & also Ierom, & Demophon, besides these also Nicanor the gouerner of Cyprus, did not suffer them to liue in rest and quietnes.Sed hi qui resederant, Timotheus, et Apollonius Gennæi filius, sed et Hieronymus, et Demophon super hos, et Nicanor Cypriarches, non sinebant eos in silentio agere et quiete. 3The men of Joppe also were guilty of this kind of wickedness: they desired the Jews, who dwelt among them, to go with their wives and children into the boats, which they had prepared, as though they had no enmity to them.Quelli poi di Joppe giunsero a commettere questa barbarie: invitarono i Giudei abitanti in quella città ad entrare nelle barche da lor preparate, non essendovi tra gli uni, e gli altri nissuna nimicizia.And the Ioppites committed a certaine flagicious fact, which was this: They desired the Iewes with whom they dwelt, to goe into the botes, which they had prepared, with their wiues & children, as though no secret emnities were between them.Joppitæ vero tale quoddam flagitium perpetrarunt: rogaverunt Judæos cum quibus habitabant, ascendere scaphas quas paraverant, cum uxoribus et filiis, quasi nullis inimicitiis inter eos subjacentibus. 4Which when they had consented to, according to the common decree of the city, suspecting nothing, because of the peace: when they were gone forth into the deep, they drowned no fewer than two hundred of them.E questi avendo a ciò condiscesa senza sospetto alcuno di male per ragion della pace, e della pubblica convenzione fatta colla città, allorché si trovarono in alto mare furono annegati non meno di dugento.Therefore according to the common decree of the citie, & they agreeing therto, & because of the peace suspecting nothing: when they were gone forward, into the depth, they drowned no lesse then two hundred.Secundum commune itaque decretum civitatis, et ipsis acquiescentibus, pacisque causa nihil suspectum habentibus: cum in altum processissent, submerserunt non minus ducentos.
5But as soon as Judas heard of this cruelty done to his countrymen, he commanded the men that were with him: and after having called upon God, the just judge,La qual crudeltà esercitata contro quei suoi nazionali appena giunse a notizia di Giuda, mise in ordine la sua gente, e invocato Dio giusto giudice,Which crueltie Iudas as he vnderstood to be done vpon the men of his nation, commanded the men that were with him: and inuocating God the iust iudge,Quam crudelitatem Judas in suæ gentis homines factam ut cognovit, præcepit viris qui erant cum ipso: et invocato justo judice Deo, 6He came against those murderers of his brethren, and set the haven on fire in the night, burnt the boats, and slew with the sword them that escaped from the fire.Andò a punire gli uccisori de' fratelli, e di notte tempo mise a fuoco, e fiamma il porto, e abbrugiò le barche, e trucidò quelli, che erano scampati dal fuoco.he came against the murderers of his brethren, & the hauen he set on fire in the night, the botes he burnt, & them that were fled from the fire, he flew with the sword.venit adversus interfectores fratrum, et portum quidem noctu succendit, scaphas exussit, eos autem qui ab igne refugerant, gladio peremit. 7And when he had done these things in this manner, he departed as if he would return again, and root out all the Joppites.E fatto questo parti per poi ritornarvi, e sterminare tutti i cittadini di Joppe.And when he had thus done these thinges, he departed as to returne againe, and to roote out al the Ioppites.Et cum hæc ita egisset, discessit quasi iterum reversurus, et universos Joppitas eradicaturus. 8But when he understood that the men of Jamnia also designed to do in like manner to the Jews that dwelt among them,Ma avendo saputo, che anche quelli di Jamnia meditavano di trattare in simil guisa i Giudei che abitavano tra di loro,But when he vnderstood that they also, which were at Iamnia, would doe in like maner to the Iewes dwelling with them,Sed cum cognovisset et eos qui erant Jamniæ, velle pari modo facere habitantibus secum Judæis, 9He came upon the Jamnites also by night, and set the haven on fire, with the ships, so that the light of the fire was seen at Jerusalem, two hundred and forty furlongs off.Sopraggiunse anche a Jamnia di notte tempo, e diede fuoco al porto, e alle navi, onde il chiaror delle fiamme si vedeva a Gerusalemme in distanza di dugento quaranta stadj.he came vpon the Iamnites also by night, and set the hauen on fyre with the shippes, so that the light of the fire appeared at Ierusalem two hundred fourtie furlongs of.Jamnitis quoque nocte supervenit, et portum cum navibus succendit: ita ut lumen ignis appareret Jerosolymis a stadiis ducentis quadraginta.
10And when they were now gone from thence nine furlongs, and were marching towards Timotheus, five thousand footmen, and five hundred horsemen of the Arabians, set upon them.E partito che fu di là, e avendo camminato dieci stadj, e avanzandosi contro Timoteo, fu egli assalito dagli Arabi in numero di cinque mila fanti, e di cinque cento cavalli.When they were now departed thence nine furlongs, and made their iourney towards Timothee, the Arabians fiue thousand men, and fiue hundred horsemen ioyned battel with them.Inde cum jam abiissent novem stadiis, et iter facerent ad Timotheum, commiserunt cum eo Arabes quinque millia viri, et equites quingenti. 11And after a hard fight, in which, by the help of God, they got the victory, the rest of the Arabians being overcome, besought Judas for peace, promising to give him pastures, and to assist him in other things.E dopo un aspro combattimento, il quale coll'aiuto di Dio ebbe felice esito per lui, quelli che restavano dell'esercito vinto degli Arabi, chieser la pace a Giuda, promettendo di cedergli dei pascoli, e di giovargli in ogni altra cosa.And when there was a mightie battel, and by the helpe of God it had succeded prosperously, the rest of the Arabians that were ouercome, besought Iudas that the right hand might be geuen them, promising that they would geue pastures, and profite them, in other thinges.Cumque pugna valida fieret, et auxilio Dei prospere cessisset, residui Arabes victi petebant a Juda dextram sibi dari, promittentes se pascua daturos, et in ceteris profuturos. 12And Judas thinking that they might be profitable indeed in many things, promised them peace, and after having joined hands, they departed to their tents.E Giuda credendo che veramente poteano essergli utili in molte cose, promise la pace; e fatto l'accordo se n'andaron quegli alle loro tende.And Iudas thinking in very deede that they might be profitable in manie thinges, promised peace, and right handes being taken, they departed to their tabernacles.Judas autem arbitratus vere in multis eos utiles, promsit pacem: dextrisque acceptis, discessere ad tabernacula sua. 13He also laid siege to a certain strong city, encompassed with bridges and walls, and inhabited by multitudes of different nations, the name of which is Casphin.Indi egli diede l'assalto ad una città forte, chiusa intorno di ponti, e di mura, abitata da una turba di varie nazioni, la quale chiamavasi Casphin.And he set also vpon a certaine citie strong with bridges, and enuironed with walles, which was inhabited with multitudes of heathen of al sortes, the name wherof is Caspin.Aggressus est autem et civitatem quamdam firmam pontibus murisque circumseptam, quæ a turbis habitabatur gentium promiscuarum: cui nomen Casphin.
14But they that were within it, trusting in the strength of the walls, and the provision of victuals, behaved in a more negligent manner, and provoked Judas with railing and blaspheming, and uttering such words as were not to be spoken.Ma quelli di dentro affidati sulla saldezza della mura, e avendo provvisione di viveri, non se ne mettevano in pena, e provocavano Giuda colle villanie, e colle bestemmie, e con parole da non ridirsi.But they that were within, trusting in the firmenes of the walles, & the prouision of victuals, dealt the more stackly, with reuiling wordes prouoking Iudas, and blaspheming, and speaking such thinges as is not lawful to speake.Hi vero qui intus erant, confidentes in stabilitate murorum et apparatu alimoniarum, remissius agebant, maledictis lacessentes Judam et blasphemantes, ac loquentes quæ fas non est. 15But Machabeus calling upon the great Lord of the world, who without any rams or engines of war threw down the walls of Jericho, in the time of Josue, fiercely assaulted the walls.Ma Maccabeo, invocato il gran Re dell'Universo, il quale senza arieti, né macchine atterrò Gerico a tempo di Giosuè, sali furiosamente sopra le mura:But Machabeus inuocating the great prince of the world, who without rammes and engines in Iesus time threwe downe Ierico, fiercely assaulted the walles.Machabæus autem, invocato magno mundi Principe, qui sine arietibus et machinis temporibus Jesu præcipitavit Jericho, irruit ferociter muris: 16And having taken the city by the will of the Lord, he made an unspeakable slaughter, so that a pool adjoining, of two furlongs broad, seemed to run with the blood of the slain.E presa per divino volere la città, vi fece immensa strage, talmente che il lago adiacente largo due stadj appariva tinto del sangue degli uccisi.And the citie being taken by the wil of our Lord he made innumerable slaughters, so that the poole adioyning of two furlongs in bredth, semed to runne died with bloud.et capta civitate per Domini voluntatem, innumerabiles cædes fecit, ita ut adjacens stagnum stadiorum duorum latitudinis sanguine interfectorum fluere videretur. 17From thence they departed seven hundred and fifty furlongs, and came to Characa, to the Jews that are called Tubianites.E partiti di là dopo un viaggio di settecento cinquanta stadj giunsero a Characa presso que' Giudei, che sono detti Tubianei:From thence they departed seuen hundred fiftie furlongs, and they came to Characa to those Iewes, that are called Tubianeians:Inde discesserunt stadia septingenta quinquaginta, et venerunt in Characa ad eos, qui dicuntur Tubianæi, Judæos:
18But as for Timotheus, they found him not in those places, for before he had dispatched any thing he went back, having left a very strong garrison in a certain hold:Ma non trovaron ivi Timoteo, il quale senza aver fatto nulla tornò indietro, lasciando in un dato luogo una guarnigione assai forte.and in those places they tooke not Timothee, and nothing being done he went backe, hauing left in a certaine place a very strong garrison.et Timotheum quidem in illis locis non comprehenderunt, nulloque negotio perfecto regressus est, relicto in quodam loco firmissimo præsidio. 19But Dositheus, and Sosipater, who were captains with Machabeus, slew them that were left by Timotheus in the hold, to the number of ten thousand men.E Dositeo, e Sosipatro, che erano capitani de' soldati insieme con Maccabeo, uccisero dieci mila uomini lasciati da Timoteo in quella fortezza.But Dositheus, and Sosipater, who were captayns with Machabeus, slewe them that were left of Timothee in the hold, ten thousand men.Dositheus autem et Sosipater, qui erant duces cum Machabæo, peremerunt a Timotheo relictos in præsidio, decem millia viros. 20And Machabeus having set in order about him six thousand men, and divided them by bands, went forth against Timotheus, who had with him a hundred and twenty thousand footmen, and two thousand five hundred horsemen.E Maccabeo riuniti seco sei mila uomini, e divisigli in coorti si avanzò contro Timoteo, che avea seco cento venti mila fanti, e due mila cinque cento cavalli.And Machabeus ordayning about him six thousand, and placing them by bandes, went forth against Timothee, who had with him an hundred twenty thousand footemen, & of horsemen two thousand fiue hundred.At Machabæus, ordinatis circum se sex millibus, et constitutis per cohortes, adversus Timotheum processit, habentem secum centum viginti millia peditum, equitumque duo millia quingentos. 21Now when Timotheus had knowledge of the coming of Judas, he sent the women and children, and the other baggage, before him into a fortress, called Carnion: for it was impregnable, and hard to come at, by reason of the straitness of the places.Ma Timoteo avendo saputo l'arrivo di Giuda, mandò innanzi le donne, e i ragazzi, e tutto il bagaglio in una fortezza chiamata Charnion; perocché questa era inespugnabile, e di difficile accesso a causa delle strettezze dei luoghi.And the coming of Iudas being knowen, Timothee sent the wemen and children, and the other baggage before into the fortresse, that is called Catnion: for it was inuincible, and hard to come by, by reason of the straites of the places.Cognito autem Judæ adventu, Timotheus præmisit mulieres et filios, et reliquum apparatum, in præsidium quod Carnion dicitur: erat enim inexpugnabile, et accessu difficile propter locorum angustias.
22But when the first band of Judas came in sight, the enemies were struck with fear, by the presence of God, who seeth all things, and they were put to flight one from another, so that they were often thrown down by their own companions, and wounded with the strokes of their own swords.Ma all'apparire della prima coorte di Giuda la paura entrò addosso a' nemici a causa della presenza di Dio, che vede il tutto, e furono messi in fuga gli uni dagli altri, talmente che il maggior danno lo ricevevan dalla loro gente, e restavan feriti dalle spade de' suoi.And when the first band of Iudas had appeared, seare was stroken into the enemies, by the presence of God, who seeth al thinges, and they were put to flight one of an other, so that they were rather ouerthrowen of their owne companie, and were weakened with the strokes of their owne swordes.Cumque cohors Judæ prima apparuisset, timor hostibus incussus est ex præsentia Dei, qui universa conspicit: et in fugam versi sunt alius ab alio, ita ut magis a suis dejicerentur, et gladiorum suorum ictibus debilitarentur. 23But Judas was vehemently earnest in punishing the profane, of whom he slew thirty thousand men.E Giuda vigorosamente gl'inseguiva gastigando que' profani, e ne uccise trenta mila.But Iudas was exceding earnest punishnig the prophane men, and he ouerthrewe of them thirtie thousand men.Judas autem vehementer instabat puniens profanos, et prostravit ex eis triginta millia virorum. 24And Timotheus himself fell into the hands of the band of Dositheus and Sosipater, and with many prayers he besought them to let him go with his life, because he had the parents and brethren of many of the Jews, who, by his death, might happen to be deceived.E lo stesso Timoteo si imbattè nelle schiere guidate da Dositeo, e da Sosipatro, e istantemente si raccomandava che gli salvasser la vita, perocché aveva in suo potere molti o parenti, o fratelli de' Giudei, i quali, morto lui, avverrebbe che resterebbero senza speranza.And Timothee him selfe fel into the handes of Dositheus and Sisipaters partes, and with manie prayers he besought that he might be let go aliue, because he had parents & brethren of manie of the Iewes, whom it might happen by his death to be deceiued.Ipse vero Timotheus incidit in partes Dosithei et Sosipatris: et multis precibus postulabat ut vivus dimitteretur, eo quod multorum ex Judæis parentes haberet ac fratres, quos morte ejus decipi eveniret. 25And when he had given his faith that he would restore them according to the agreement, they let him go without hurt, for the saving of their brethren.E data parola di restituirli seconda la convenzione fatta, fu lasciato andarsene sano, e salvo par salvare i fratelli.And when he had geuen his faith that he would restore them according to the appointmēt they let him goe without harme, for the safetie of their brethren.Et cum fidem dedisset restituturum se eos secundum constitutum, illæsum eum dimiserunt propter fratrum salutem.
26Then Judas went away to Carnion, where he slew five and twenty thousand persons.E Giuda si mosse contro Carnion, e vi uccise venticinque mila uomini.And Iudas came backe from Carnion, hauing slayne twentie fiue thousand.Judas autem egressus est ad Carnion, interfectis viginti quinque millibus. 27And after he had put to flight and destroyed these, he removed his army to Ephron, a strong city, wherein there dwelt a multitude of divers nations: and stout young men standing upon the walls, made a vigorous resistance: and in this place there were many engines of war, and a provision of darts.Dopo la sconfitta, e la strage di quelli andò contro Ephron, città forte abitata da una turba di diverse nazioni, e la gioventù robusta stando a difesa, delle muraglie faceano gran resistenza, e vi erano molte macchine, e gran provvisione di armi.After the flight and slaughter of these, he moued his armie to Ephron a strong citie, wherin a multitude dwelt of diuerse nations: & strong young men standing before the walles resisted manfully, & in this were manie engins, and prouision of dartes.Post horum fugam et necem, movit exercitum ad Ephron civitatem munitam, in qua multitudo diversarum gentium habitabat: et robusti juvenes pro muris consistentes fortiter repugnabant: in hac autem machinæ multæ et telorum erat apparatus. 28But when they had invocated the Almighty, who with his power breaketh the strength of the enemies, they took the city: and slew five and twenty thousand of them that were within.Ma i Giudei, invocato l'Onnipotente, il quale con sua possanza abbatte le forze de' nemici, espugnarono la città, e stesero al suolo venticinque mila uomini di quelli che v'eran dentro.But when they had inuocated the Almightie, who with his power breaketh the forces of the enemies, they tooke the citie: and of them that were within they ouerthrew twentie fiue thousand.Sed cum Omnipotentem invocassent, qui potestate sua vires hostium confringit, ceperunt civitatem: et ex eis qui intus erant, viginti quinque millia prostraverunt. 29From thence they departed to Scythopolis, which lieth six hundred furlongs from Jerusalem.Indi andarono alla città degli Sciti, distante secento stadj da Gerusalemme.From thence they departed to a citie of the Scythians, which was distant from Ierusalem six hundred furlongs.Inde ad civitatem Scytharum abierunt, quæ ab Jerosolymis sexcentis stadiis aberat. 30But the Jews that were among the Scythopolitans testifying that they were used kindly by them, and that even in the times of their adversity they had treated them with humanity:Ma protestando i Giudei, che dimoravano tra gli Scitopolitani, come essi erano trattati da quelli benignamente, e anche nei tempi della calamità, aveano trovata presso di loro molta umanità,But those Iewes that were with the Scythopolitans testifying that they were vsed curteously of them, euen in the times of miserie that they dealt modestly with them:Contestantibus autem his, qui apud Scythopolitas erant, Judæis, quod benigne ab eis haberentur, etiam temporibus infelicitatis quod modeste secum egerint:
31They gave them thanks, exhorting them to be still friendly to their nation, and so they came to Jerusalem, the feast of the weeks being at hand.I Giudei rendettero grazie a quelli, è gli esortarono a continuare nel loro buon animo verso la loro nazione: e partiron per Gerusalemme, essendo imminente il dì solenne delle settimane.geuing them thankes, and exhorting them also thence forward to be fauourable toward their stock, they came to Ierusalem the solemne day of the weekes approching.gratias agentes eis, et exhortati etiam de cetero erga genus suum benignos esse, venerunt Jerosolymam die solemni septimanarum instante. 32And after Pentecost they marched against Gorgias, the governor of Idumea.E dopo la Pentecoste si mossero contro Gorgia governatore dell'Idumea.And after Pentecost they went against Gorgias the gouernour of Idumea.Et post Pentecosten abierunt contra Gorgiam præpositum Idumææ. 33And he came out with three thousand footmen and four hundred horsemen.E si mossero in viaggio in numero di tre mila fanti, e quattrocento cavalli.And he went forth with footemen three thousand, and horsemen foure hundred.Exivit autem cum peditibus tribus millibus, et equitibus quadringentis. 34And when they had joined battle, it happened that a few of the Jews were slain.E attaccata la zuffa alcuni pochi Giudei rimasero uccisi.Who buckling together, it chanced few of the Iewes to be slayne.Quibus congressis, contigit paucos ruere Judæorum. 35But Dositheus, a horseman, one of Bacenor’s band, a valiant man, took hold of Gorgias: and when he would have taken him alive, a certain horseman of the Thracians came upon him, and cut off his shoulder: and so Gorgias escaped to Maresa.Ma un certo Dositheo soldato a cavallo di quei di Bacenore, uomo valoroso, avea messe le mani addosso a Gorgia; ma volendo egli prenderlo vivo, un soldato a cavallo, Trace di nazione, andò sopra di lui, e gli tagliò la spalla; e in tal modo Gorgia si fuggì a Maresa.But Dositheus one of the Bacenors an horseman, a valiant man, held Gorgias: and wheras he would haue taken him aliue, a certayne horseman of the Thracians came vpon him, and cut of his shoulder: and so Gorgias escaped into Maresa.Dositheus vero quidam de Bacenoris eques, vir fortis, Gorgiam tenebat: et, cum vellet illum capere vivum, eques quidam de Thracibus irruit in eum, humerumque ejus amputavit: atque ita Gorgias effugit in Maresa. 36But when they that were with Esdrin had fought long, and were weary, Judas called upon the Lord to be their helper, and leader of the battle:Ma combattendo per lunga pezza di tempo i soldati che eran sotto il comando di Esdrin, ed essendo già stanchi, Giuda invocò il Signore, affinchè egli fosse lor protettore, e condottiere nella battaglia:But they that were with Esdrin, fighting long, and being wearied, Iudas inuocated our Lord to be their helper, and captayne of the battel:At illis qui cum Esdrim erant diutius pugnantibus et fatigatis, invocavit Judas Dominum adjutorem et ducem belli fieri:
37Then beginning in his own language, and singing hymns with a loud voice, he put Gorgias’s soldiers to flight.E avendo cominciato a cantare ad alta voce degli inni nel linguaggio natìo messe in fuga i soldati di Gorgia.beginning in his countrey language, and with hymmes raising a crie, draue Gorgias souldiars into flight.incipiens voce patria, et cum hymnis clamorem extollens, fugam Gorgiæ militibus incussit. 38So Judas having gathered together his army, came into the city Odollam: and when the seventh day came, they purified themselves according to the custom, and kept the sabbath in the same place.E Giuda, riunito l'esercito, giunse alla città di Odollam, e venuto il settimo giorno purificatisi secondo il rito, celebrarono il sabato in quel medesimo luogo.And Iudas hauing gathered an armie came into the citie Odollam: & when the seuenth day came on, being purifyed according to the custome, they kept the Sabbath in the same place.Judas autem collecto exercitu venit in civitatem Odollam: et cum septima dies superveniret, secundum consuetudinem purificati, in eodem loco sabbatum egerunt. 39And the day following Judas came with his company, to take away the bodies of them that were slain, and to bury them with their kinsmen, in the sepulchres of their fathers.E il dì seguente Giuda andò colla sua gente a prendere i corpi degli uccisi per riporli co' loro parenti nei sepolcri de' loro nazionali.And the day folowing Iudas came with his companie, to take away the bodies of them that were ouerthrowen, and with their kinsmen to lay them in the sepulchers of their fathers.Et sequenti die venit cum suis Judas, ut corpora prostratorum tolleret, et cum parentibus poneret in sepulchris paternis. 40And they found under the coats of the slain, some of the donaries of the idols of Jamnia, which the law forbiddeth to the Jews: so that all plainly saw, that for this cause they were slain.E in seno degli uccisi trovarono delle cose donate agli idoli, che erano già in Jamnia, le quali sono cose proibite pe' Giudei secondo la legge; e tutti conobbero evidentemente, che per questo quegli eran periti.And they found vnder the coates of the slayne some of the donaryes of the idols, that were in Iamnia, from which the lawe forbiddeth the Iewes: therfore it was made playne to al, that for that cause they were slayne.Invenerunt autem sub tunicis interfectorum de donariis idolorum quæ apud Jamniam fuerunt, a quibus lex prohibet Judæos: omnibus ergo manifestum factum est, ob hanc causam eos corruisse.
41Then they all blessed the just judgment of the Lord, who had discovered the things that were hidden.E tutti benedissero i giusti giudizi del Signore, il quale avea manifestato il male nascosto.Al therfore blessed the iust iudgement of our Lord, who had made manifest the hidden thinges.Omnes itaque benedixerunt justum judicium Domini, qui occulta fecerat manifesta: 42And so betaking themselves to prayers, they besought him, that the sin which had been committed might be forgotten. But the most valiant Judas exhorted the people to keep themselves from sin, forasmuch as they saw before their eyes what had happened, because of the sins of those that were slain.E perciò rivoltisi all'orazione, pregarono, che fosse posto in dimenticanza il delitto commesso. Ma il fortissimo Giuda esortava il popolo a conservarsi senza peccato, mentre avean veduto co' proprj occhi quel che era avvenuto a causa del peccato di quelli, che rimasero uccisi.And so turning to prayers, they besought him, that the same offence, which was committed, might be forgotten. But the most valient Iudas exhorted the people to keepe themselues without sinne, seing before their eyes what was done, because of the sinnes of them that were ouerthrowen.atque ita ad preces conversi, rogaverunt ut id quod factum erat delictum oblivioni traderetur. At vero fortissimus Judas hortabatur populum conservare se sine peccato, sub oculis videntes quæ facta sunt pro peccatis eorum qui prostrati sunt. 43And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection.E fatta una colletta mandò a Gerusalemme dodici mila dramme d'argento, perchè si offerisse sagrifizio pei peccati di quei defunti, rettamente, e piamente pensando intorno alla risurrezione,And making a gathering, he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne, wel and religiously thinking of the resurrection. (Et facta collatione, duodecim millia drachmas argenti misit Jerosolymam offerri pro peccatis mortuorum sacrificium, bene et religiose de resurrectione cogitans 44(For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,)(Perocché s'ei non avesse avuto speranza, che que' defunti avessero a risuscitare, superflua cosa, e inutile sarebbe paruta a lui l'orazione pei morti),for vnles he hoped that they that were slaine, should rise againe, it should seeme superfluous, and vaine to pray for the dead)(nisi enim eos qui ceciderant resurrecturos speraret, superfluum videretur et vanum orare pro mortuis), 45And because he considered that they who had fallen asleep with godliness, had great grace laid up for them.E considerando, che per quelli si erano addormentati nella pietà, serbavasi una grande misericordia.And because he considered that they, which had taken their sleepe with godlines, had very good grace layd vp for them.et quia considerabat quod hi qui cum pietate dormitionem acceperant, optimam haberent repositam gratiam.
46It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.Santo adunque, e salutare è il pensiero di pregare pei defunti, affinchè siano sciolti da' loro peccati.It is therfore a holie, and healthful cogitation to pray for the dead, that they may be loosed from sinnes.Sancta ergo et salubris est cogitatio pro defunctis exorare, ut a peccatis solvantur.
12:1
Year of the World 3841, Year before Christ 163.
12:2
Calmet
Timotheus and Apolloinus. Others of the same name were slain before, 2 Machabees 10:37., and 1 Machabees 3:11. (Worthington) (Calmet)
12:8
Haydock
Designed. The heart is the source of sin, and God thus punished the intentions of the Jamnites. (Haydock)
12:9
Calmet
Off, or ten leagues. Jerusalem was on elevated ground. (Calmet)
Worthington
A furlong is about the eighth part of a mile, (others say the fifth, or a thousand feet) so that the fire was seen at the distance of thirty or forty-eight miles. (Worthington)
12:11
12:13
Casphin; Chasbon, or Hesebon, 1 Machabees 5:26., and Numbers 21:25. It was famous for its waters.
12:14
Spoken. The enemy generally reviled the Jews.
12:15
World. Thus setting a pattern to virtuous generals.
12:17
Calmet
Characa, or Carcar, Judges 8:10., and 11:3. (Calmet)
Haydock
Tubianites, "religiously good;" probably the Assideans, (1 Machabees 2:42.; Worthington) or inhabitants of Tob. (Haydock)
12:18
Things. The Jews had retired to Characa or Dathema, so that he ravaged the country and left garrisons, which were cut in pieces. Judas soon after with 6000 routed Timotheus, though he had 122,500 men, 1 Machabees 5:8, 27, 43.
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Carnion, or Asteroth Carnaim.
12:24
Calmet
Deceived. Greek, "if they slew him, would not be regarded," (Haydock) but slain without mercy. (Calmet)
12:26
Carnion. Greek adds, "and the temple of Astergata," (Haydock) the idol Astarte, or Derceto of the Philistines.
12:27
Year of the World 3841, Year before Christ 163.
12:29
Scythopolis. Formerly called Bethsan, (Challoner) near the lake of Tiberias.
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12:32
Worthington
Gorgias, who had been twice defeated, 2 Machabees 10:14., and 1 Machabees 4:1. (Worthington)
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12:38
Place. Probably without the walls, Numbers 19:2, 17., and 31:19.
12:39
Following, on Saturday evening, or on Sunday.
Fathers, with those of the same nation.
12:40
Challoner
Of the donaries, etc. That is, of the votive offerings, which had been hung up in the temples of the idols, which they had taken away when they burnt the port of Jamnia, (ver. 9.) contrary to the prohibition of the law, Deuteronomy 7:25. (Challoner)
All such things should have been destroyed, (Josue vii., and 1 Kings xv.; Worthington) or melted down. Perhaps the soldiers intended to bring them to Judas. He excused them charitably, and hoped that their temporal chastisement might have served to expiate their fault.
12:42
Calmet
Forgotten. Syriac, "imperfect." Greek, "effaced." (Calmet)
Aldus
Some copies, "that they might not, on account of the sin committed, be entirely blotted out." (Aldus; Usher)
Calmet
They were convinced that some sins might be forgiven in the other world, particularly when the living interceded. (Calmet)
Calmet
The Jews began to pray for the dead after the captivity, (Grotius) when the prophets had more clearly explained what took place after death. (Calmet)
Haydock
Yet the doctrine and practice might still be as ancient as the world. (Haydock)
Worthington
If it had not prevailed before, Judas would never have entertained such sentiments. (Worthington)
Bartolocci
The Jews admit a sort of purgatory for "the prevaricators of Israel," which differs from hell only in duration. They assert that the damned of their nation are exempt from suffering on the sabbath. (Bartolocci; Leo 5:10.; Tirinus; Estius)
Rrot. Bened
Some Christians have supposed that the sin here specified was mortal, and the deceased in hell, yet prayer might be of service to them. Origen (Prin. 3:6.) thought that even the devils would one day be liberated. St. Augustine (Ench. 110:29.) says prayers "are of service, either that the remission may be entire, or surely that damnation itself may be more tolerable." Most understand this of purgatory: but several explain it of the damned. (Rrot. Bened.)
St. Gregory
A mass was formerly composed for this purpose, tolerabilia fiant ipsa tormenta: and some monks prayed for certain robbers slain, "that their pains might be diminished by the severe judge." (Aldrev. xxi) Excommunication might be taken off from the deceased. (St. Gregory, Dial. 2:29.)
Calmet
Purgatory is for venial sins. (Ibid.[St. Gregory, Dial.] 4:39.) This doctrine is proved beyond reply by various controvertists. (Calmet)
12:43
Calmet
Twelve. Greek, "two." Syriac, "three." St. Prosper. reads "12,000 talents." Sacrifices for the dead were not enjoined, but the practice was then established, and this author takes every opportunity of proving the resurrection against the Sadducees, who then began to appear. The Church of Christ has adopted the same practice. See Bellarmine, Serarius, etc. Our adversaries confess that such was the opinion of the Jews, and of the ancient doctors of the Church. But they declare it superstitious, and deny the authority of these books, which has been sufficiently established. Could such holy personages authorize superstition? Would Christ and his apostles have tolerated it? St. Paul prayed for Onesiphorus after his decease, 2 Timothy 1:16. See Matthew 12:33., and Luke 16:9., and 1 Corinthians 3:13., and 15:29.; Eusebius, Life of Constantine iv.; St. Epiphanius, haer. lxxv.; St. Cyprian 1:ep. 9.; Tertullian, etc. (Calmet)
12:45
Challoner
With godliness. Judas hoped that these men who died fighting for the cause of God and religion, might find mercy; either because they might be excused from mortal sin by ignorance, or might have repented of their sin at least at their death. (Challoner)
Calmet
Charity requires us to judge thus, when there are no positive proofs to the contrary. (Calmet)
Pope John VIII answered the bishops of France, that those who died fighting against infidels were saved. (Mabil. T. 3:An. Ben.)
Haydock
Judas might entertain the like hopes, though they are not always well grounded. (Haydock)
12:46
Worthington
Holy. This text is so clear, that our adversaries judge it best to deny the book to be canonical. As that has been authentically proved, (Preface) we shall only add that the Greek version, though differing in many points, is here as express as the Vulgate, (Worthington) 45. "considering that the best grace is laid up for those who sleep in piety. Holy and pious is the thought. (Haydock) Wherefore he made reconciliation (or expiation) for the dead, that they might be delivered from sin," or punishment due to it. (Worthington)
Haydock
Sin is often taken for the punishment; and this effect of mortal sin may be remitted in purgatory, when the person has sincerely repented in this life. (Haydock)
To pass over other proofs, we will only mention St. Augustine (haer. liii.) and St. Bernard, (Cant. lxvi.) who plainly account those "heretics," who deny purgatory. It is also worthy of notice that Judas, who acted thus charitably, was the high priest and defender of the true faith; and that the Jews still pray for the dead, as the book Mahzor, published by Genebrard, 1569, evinces. There they say, "Let him rest in peace," and "ye angels of peace come forth to meet him." But this is acknowledged by Munster and Fagius, (in Deuteronomy xiv.) and by Whitaker.
Worthington
Sins. Go to 1 Machabees 6:18. (Worthington)
12:15
Rams.... That is, engines for battering walls, etc., which were used in sieges in those times.
12:29
Scythopolis.... Formerly called Bethsan.
12:40
Of the donaries, etc.... That is, of the votive offerings, which had been hung up in the temples of the idols, which they had taken away when they burnt the port of Jamnia, ver. 9., contrary to the prohibition of the law, Deut. 7.25.
12:45
With godliness.... Judas hoped that these men who died fighting for the cause of God and religion, might find mercy: either because they might be excused from mortal sin by ignorance; or might have repented of their sin, at least at their death.
12:46
It is therefore a holy and wholesome thought to pray for the dead.... Here is an evident and undeniable proof of the practice of praying for the dead under the old law, which was then strictly observed by the Jews, and consequently could not be introduced at that time by Judas, their chief and high priest, if it had not been always their custom.
12:1
46. It is a holie and healthful cogitation to pray for the dead.] The Catholique beleefe, doctrine, and practise of praying for the dead, is so euidently confirmed by this place, that our aduersaries haue no better shift to auoide the same, then by denying these bookes to be Canonical Scripture. VVhich being authentically in the argument. pa. 890. proued, it may here suffice to adde that albeit the Greke text (as in other Likevvise the Greke. innumerable places) differeth from the Latin, yet it is no lesse clere for this doctrin. VVhich in English is thus: v 45. Regarding (or considering) that grace is layde vp for them that sleepe (or dye) in pietie: tovvitte in true faith and repentance; in the next verse (46.) inferreth thus: VVherupon he (Iudas Machabeus.) S. Augustin. ep. 61. ad Dulcit. l. 1. c. 23. de morib, li. de cura pro mort. c. 1. & Enchir. c. 110. made reconciliation (or expiation) for the dead, that they might be deliuered (or loosed) from their sinne, that is, from punishment for sinne.
Omitting therfore multitude of other proofes, vve vvil here only cite tvvo great Doctors, who with others teach that the denial of this particular point of Denial of this doctrine is heresie. religion is a condemned heresie. S. Augustin li. de Haeresib. haer. 53. noteth this for a special heresie, saying: Aerians are named of one Aerius, vvho being a priest, and taking it greuously that he could not be ordained a Bishop, falling into the heresie of the Arrians, added some proper doctrines of his ovvne, saying: that vve ought not to pray, nor offer sacrifice for the dead. Likevvise S. Bernard, Ser. 66 in Cantica: in plaine termes saith they are heretikes, vvhich beleue not that there is purgatorie fire after death, but that the soule departing from the bodie, goeth forthvvith either to rest or to damnation. Let them then (saith he) aske of him vvho saide: There is some sinne that shal not be forgeuen, neither in this vvorld, nor in the future: why he sayd this, if there remaine no remission, and purgation of Mat. 12. sinne in the future vvorld? He therfore aduiseth al to bevvare of such seducers, saying: See the detracters, see the dogges. They deride vs, because vve baptize infantes: for that vve pray for the dead.
It is also most vvorthie of consideration, that Iudas Machabeus, (vvho did Iudas vvas high priest when he caused prayers and sacrifice to be offered for the dead. It was the general practise of •he Church. And is yet obserued by the Iewes. this charitable act for his souldiars slaine in the holie vvarres) vvas the High priest, or chief Bishop of the Church at that time, and defender of true faith and Religion. Finally vve may also obserue that he did not anie nevv thing, but practised the vsual custome of the vvhole Church. For so it appeareth by their sette forme of Office for the dead, called HASCHABAH, that is, Rest, or prayer for rest, in their booke MAHZOR, translated and set forth by Bishop Genebrard, in the yeare of our Lord. 1569. VVhere are these expresse supplications. Requiescat anima ipsius in cubili suo: iaceat in pace: dormiat in pace. His (or her) soule rest in his bed: lye, and slepe in peace. Againe, Ye Angels of peace come forth to mete him. &c. And that the Ievves this day vse to pray for the dead, is a clere thing, and confessed by Protestantes, namely Munsterus, and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker, in his first booke against F. Dureus. fol. 81.
12:2
An other Timothee was slaine. ch. 10. v 37.
Also an other Apollonius vvas slaine before. li. 1. c. 3. v. 11.
12:9
A furlong is about the eight part of a myle, so this fire vvas sene thirty miles of others count a furlong to conteyne a thousand foote, the fifth part of a myle so it vvas sene 48. myles distant.
12:15
Concordanza Iosue. 6.
12:17
Tubianci, or Tubieni, signifie religiously good, it is pro bable that these vvere the Assideans. li 1. c. 2. v. 42. c: 7. v. 13.
12:32
Iudas had the victorie twise before against this Gorgias. li 1. c. 4. v. 1. li. 2. c. 10. v. 14.
12:40
It was commanded. Deut. 7. v. 25. not to couet nor take aniething perteyning to idols, but to destroy al. See this sinne punished. Iosue. 7. 1. Reg. 15. &c.
12:43
Vnles it had bene the doctrine & practise of the Church to pray for the dead, Iudas could neuer haue thought of anie such matter.
12:45
It is only profitable for those that dye penitent.
12:46
li. 1. c. 6. v. 18.
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sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 2.15
… When they offered stealthily some interdicted sacrifices, and after they had fallen in the battle, we find,” says he, “that this remedial measure was at once resorted to by the priests,—sacrifices were offered up to liberate their souls, which had been bound by the guilt of their forbidden conduct.”
12:40
Tertulliano † 220 d.C. The Passion of the Holy Martyrs Perpetua and Felicitas 2.3
3. “After a few days, whilst we were all praying, on a sudden, in the middle of our prayer, there came to me a word, and I named Dinocrates; and I was amazed that that name had never come into my mind until then, and I was grieved as I remembered his misfortune. And I felt myself immediately to be worthy, and to be called on to ask on his behalf.
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sant'Agostino d'Ippona † 430 d.C. On Care to Be Had for the Dead 3
3. Possibly thy inquiry is satisfied by this my brief reply. But what other considerations move me, to which I think meet to answer, do thou for a short space attend. In the books of the Maccabees we read of sacrifice offered for the dead.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.13
… And even if these could be applied, they would, it is certain, be unable to benefit any who are unbaptized; just as the sacrifices which he has mentioned out of the book of the Maccabees could be of no use for the sinful dead for whom they were offered, inasmuch as they had not been circumcised.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 3.18
Again, if you wish to be a catholic, I pray you, neither believe, nor say, nor teach that “the sacrifice of Christians ought to be offered in behalf of those who have departed out of the body without having been baptized.” Because you fail to show that the sacrifice of the Jews, which you have quoted out of the books of the Maccabees,
12:1
1. Judaei autem agriculturae operam dabant. — Addit Gorionides, lib. III, cap. XVII, pacem et quietem Judaeorum durasse per octo menses: interea Judam Machabaeum in quosdam perduelles Judaeos animadvertisse: Judaeos et Macedonas in pluribus Judaeae urbibus, maxime ad littus maris, simul habitasse, et negotia exercuisse; sed «Joppitas et Jamnienses» ea occasione perfide usos, in exitium et excidium Judaeorum.
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2. Sed hi qui resederant (in Judaea) Timotheus et Apollonius, sed et Hieronymus et Demophon super hos (ita legendum cum Romanis et Graecis, non «superbus,» ut legunt Dionysius et Emmanuel Sa), et Nicanor Cypriarches non sinebant eos in silentio agere et quiete. — Quinque hi duces Antiochi occupabant multas Judaeae urbes, ut Joppen et Jamniam, de quibus vers. 3 et seq.; ac Judaeos, non obstante pace cum Lysia jam inita, infestare pergebant: tum quia huic rei assueverant, et ad hoc ab Antiocho collocati jam pridem erant in Judaea, ut eam vel attererent, vel tutam sibi subjicerent, ideoque semper Judaeis fuere infensi et infesti; tum quia ex praedis Judaeorum vivebant. Denique miles pacem non amat, utpote qui in bello spoliis et rapinis se ditet: quare cum post bellum initur pax, Duces summe laborare debent, ut militem contineant, aliove bello, vel labore occupent, ne in seditionem versus, praesertim si stipendia ei plene non sint persoluta, ipsas Ducis regiones expilet et vastet, aut ad hostem transfugiat, aut novum sibi principem creet, ut in historiis saepe factum legimus, et hoc aevo reipsa vidimus. Quocirca Vegetius, lib. II De Re mil. cap. XXIII, docet assiduo labore, vel dimicandi, vel sagittas jaciendi, vel fodiendi, vel currendi, vel castra muniendi, etc., occupandum et exercitandum esse militem, ne murmuret, et rebellet, aut praedas agat, aut iners et imbellis fiat; «atque ab hac exercitatione, inquit, exercitus nomen accepit.» Additque: «Juniores quidem et novi milites mane et post meridiem ad omne genus exercebantur armorum. Veteres autem et eruditi sine intermissione semel in die exercebantur in armis. Neque enim longitudo aetatis, aut annorum numerus artem bellicam tradit, sed continua exercitationis meditatio: post quanta volueris stipendia inexercitatus miles semper est tyro.» Causam subjicit: «Nam et velocitas usu ipso acquiritur corporis, et scientia feriendi hostem, seque protegendi, praesertim si gladiis cominus dimicatur. Illud vero majus est, ut servare ordines discant.» Subdit deinde alia militum exercitia: «Ad palum quoque, vel sudes juniores exerceri percommodum est, cum latera, vel pedes, aut caput petere punctim caesimque condiscunt. Saltus quoque et ictus facere pariter assuescant, insurgere tripudiantes in clypeum, rursusque subsidere, nunc gestiendo provolare cum saltu, nunc sedentes in terga resilire. Missilibus etiam palos ipsos procul ferire meditentur, ut et ars dirigendi, et dextrae virtus possit accrescere.» Et sub finem haec addit: «Caeteris autem diebus, si nives tantum pluviaeque cessarent, exerceri cogebantur in campo; ne intermissa consuetudine animi militum debilitarentur et corpora. Sylvam caedere, portare onera, transsilire fossas, natare in mari sive fluminibus, gradu pleno ambulare, vel currere etiam armatos cum sarcinis suis, frequentissime convenit, ut quotidiani laboris usus in pace, difficilis non videatur in bello. Sive ergo legio, sive auxilia fuerint, exerceantur assidue.»
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3. Ascendere scaphas, — quasi in mare piscaturi, vel lusuri, vel in insulam aliquam vicinam recreationis ergo trajecturi. 4. Secundum commune itaque decretum civitatis. — Tota ergo civitas decreverat hac fraude mergere Judaeos; quare tota ut rea a Juda Machabaeo, vers. 7, exitio fuit addicta.
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5. Praecepit viris, — ut arma caperent, et fratrum caedem ulciscerentur. 7. Discessit quasi iterum reversurus et universos Joppitas eradicaturus. — Graeca addunt Judam hoc repentino impetu urbem utpote munitam occupare non potuisse; quare portum invasisse, scaphas exussisse, et quotquot aderant interfecisse; itaque abiisse cum voluntate redeundi cum arietibus et balistis, ad urbem expugnandam et exterminandam.
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9. Jamnitis quoque nocte supervenit, et portum cum navibus succendit, ita ut lumen ignis appareret Jerosolymis a stadiis ducentis quadraginta. — Jamnia enim distabat a Jerosolymis stadiis 240, id est decem leucis Gallicis, sive triginta milliaribus Italicis: stadium enim est octava pars milliaris italici, sive mille passuum, nimirum continens 125 passus: haec enim est octava pars mille passuum. Porro milites Judae in vicinis Jamniae locis delubra idolorum expilarunt, indeque donaria suffurati sunt, quod lege erat vetitum, ut audiemus vers. 40.
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10. Commiserunt (praelium) cum eo Arabes, — qui Graece vocantur Nomades, id est pascendis gregibus occupati: eorum enim opes sunt pecudes et pecora, quibus omnes provincias successive depascuntur: νέμειν enim est pascere.
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13. Casphin — urbs est quam Adrichomius collocat in tribu Dan juxta Jamniam; sed hic locus indicat eam longe ulterius ad meridiem versus Arabiam sitam fuisse. Ita Salianus. 14. Remissius agebant. — Graece αναγωγότερον, quod Vatablus vertit, Pervicaciores se exhibebant. Αναγωγος enim est contumax, pervicax, indomitus, intractabilis, indoctus, qui disciplina caruit, ac remisse et laxe educatus est; ideoque petulantior, dissolutior, intemperantior, procacior evasit. Remissa enim et mollis educatio facit contumaces, juxta illud Eccli. XXX, 8: «Equus indomitus evadit durus, et filius remissus evadit praeceps.» Remissius ergo agebant, id est, voluptatibus suis dediti negligebant et despiciebant Judam, eique petulanter insultabant, eo quod muris suis praesiderent, putarentque se esse inexpugnabiles.
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15. Irruit ferociter muris, — eos quatiens, et sternens per incussum arietem, vel balistam. Gorionides tamen asserit Judam portas oblinivisse pice, ac spinas e deserto ad easdem aggessisse, itaque incensa porta in urbem penetrasse, ac tandem in urbe stragem edidisse tantam, ut stagnum latum quoquoversus per duo stadia fluxerit sanguine, quasi aqua.
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17. Inde discesserunt stadia septingenta quinquaginta, — quae faciunt 93 milliaria Italica cum sex stadiis, hoc est leucas Gallicas fere triginta. Et venerunt in Characa ad eos, qui dicuntur Tubianei, Judaeos. — Salianus censet locum hunc Characa dictum, eo quod naturali, aut arte facto insigni vallo munitus esset: χάραξ enim est vallum. «Tubianei» dicti sunt a loco Tubin quem incolebant, de quo lib. I, cap. V, vers. 12. Quare impertinens est quod scribit Rabanus, et ex eo D. Thomas (si tamen hujus Commentarii in Machab. est auctor): «Audivi, inquit, quemdam Hebraeum disserentem Tubianaeos Judaeos illos nuncupari, qui ex alienigenis convocati in adjutorium Judae venerunt, et dictos Tubianaeos, quasi alienis tubis conductos.» Tubianei enim erant Hebraei, non Latini: quare non a tubis, sed a Tubin dicti, forte ab Hebraeo tob, id est bonus, quasi Timotheus Judaeos, qui ab egregia bonitate nomen acceperant, sit persecutus; ideoque a Juda repressus. Ita Sanchez.
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20. Equitumque duo millia quingentos. — Graeca habent 1500; sed viginti millia peditum facile requirebant 2500 equites. Ita Vatablus, Salianus et alii. 21. Praesidium (arx sive locus munitus) quod Carnion dicitur, — ac proinde diversum ab urbe quae Carnaim, id est duorum cornuum, sive bicornis dicitur, de qua lib. I, cap. V. Aliud ergo est praelium, quod hic; aliud, quod ibi narratur. Si quis tamen idem esse velit, contentiosum funem cum eo non traham, imo omnibus rite consideratis haec sententia mihi aeque ac Saliano videtur probabilior.
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22. Timor hostibus incussus est ex praesentia Dei. — Ex iis quae dicta sunt cap. X, vers. 29 et 30, et cap. XI, vers. 8, suspicari licet Michaelem Synagogae, hoc est Judae et Judaeorum protectorem vel per se, vel per Angelos sibi subditos et Judae, ac Judaeorum custodes Timotheanis hostibus Judaeorum visibiliter terribili et minaci vultu apparuisse: imo in eos horrifico impetu irruisse, itaque eis terrorem, fugam, amentiam et interitum attulisse. Ita Salianus; unde mox Judas Angeli ope occidit 30 millia, ut dicitur vers. 23: ipsum vero Timotheum vivum cepit vers. 24.
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24. Ipse vero Timotheus incidit in partes Dosithei et Sosipatris (qui erant duces Judae Machabaei cum eo et pro eo pugnantes), et multis precibus postulabat ut vivus dimitteretur, eo quod multorum ex Judaeis parentes haberet ac fratres (captivos et in potestate sua), quos morte ejus decipi (forte legendum despici, Graece enim est αληγηθηναι, id est negligi, vertit Vatablus) eveniret, — q. d. Si me despicitis et occiditis, mei pariter Judaeos vestros, quos captivos detinent, despicient, et in mei sanguinis vindictam eos occident. 25. Et cum fidem dedisset restituturum se eos secundum constitutum, — id est juxta promissum et pactum.
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26. Judas autem egressus est ad Carnion. — Graeca addunt: και τα Ατεργατειον, et Atergateion, quod erat fanum Deae Syrorum dictae Atargate, ad quod proinde quasi ad asylum multi hostium profugerent; ideoque Judas eo contendit, ac fanum profanavit et profugos occidit ad 25 millia. Audi de hac Dea veteres. Plinius lib. V, cap. XXIII: «Hieropolis, inquit, Syris vocatur Magog, ibi prodigiosa Atargatis; Graecis autem Derceto dicta, colitur.» Strabo, lib. XVI, in fine, ait Atargatam corrupto a barbaris vocabulo dici Atharam, quam Ctesias, inquit, Derceto vocavit. Athenagoras in Apologia ait hanc Derceto matrem fuisse Semiramidis, lascivam mulierem et homicidam, quae, ut scribit Diodorus in lib. III, filiam ex lascivo adolescente susceperit; Venere matre sua lenocinante, filiam columbis nutriendam dederit, ipsa se pudore flagitii in stagnum abjecerit, ubi in piscem versa fuerit, et filia in columbam. Quare, inquit, Syri piscibus abstinent, et templum in stagni littore constituerunt; Derceto facie quidem formosae mulieris, reliqua parte piscis simulacrum coluerunt.
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27. Movit exercitum ad Ephron. — Graeca addunt in qua habitabat (habitare solebat, nam jam erat absens) Lysias tutor Antiochi Eupatoris; ideoque ad eam magnus fuit variarum Gentium confluxus: qua de causa in eam seviit Judas. Hanc primo expugnavit Judas anno Graec. 148, vivente adhuc Antiocho Epiphane, lib. I, cap. V; deinde vero eamdem reflorescentem cepit anno Graecorum 149, vel 150 sub Antiocho Eupatore; imo Salianus contendit eamdem esse expugnationem hanc hujus capitis cum illa quae recensita est lib. I, cap. V. Nam ibi quoque contra Timotheum pugnatur contra Carnaim, a Carnaim pergitur ad Ephron, inde ad Bethsan, quae a Graecis dicta est Scythopolis. Quare ea quae, lib. I, cap. V, dicuntur usque ad vers. 8, gesta esse sub Antiocho Epiphane; quae vero a vers. 8 ad finem narrantur, gesta esse sub Antiocho Eupatore, licet Scriptura brevitatis studio haec non distinguat, nec tempora duorum regum assignet, idque satis est verisimile.
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29. Inde ad civitatem Scytharum (quae inde dicta est Scythopolis) quae ab Jerosolymis sexcentis stadiis aberat, — quae faciunt 75 milliaria Italica, quorum quodque continet mille passus; hujus enim milliaris octava pars est stadium, utpote continens 125 passus, ut dixi superius. Porro Scythae hanc urbem restaurarunt et inhabitarunt. Sita est cis Jordanem in tribu Manasse, eratque Decapoleos maxima. Vide Adrichomium.
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31. Venerunt Jerosolymam die solemni septimanarum instante. — Intelligit festum Pentecostes, quod dicitur «septimanarum,» quia post septem septimanas, sive post 49 dies a Paschate celebratur proximo die quinquagesimo, Lev. XXIII, vers. 18. Vide hic celeritatem Judae Machabaei, qui instar fulminis omnia pervasit. Nam unius circiter mensis spatio (scilicet a mense Xanthico, hoc est aprili de quo cap. XI, vers. ult., usque ad finem maii, quo Pentecosten illo anno celebrabant), variis in locis cecidit supra centum millia hostium; nimirum ex castris Timothei vers. 23, cecidit triginta millia, ex incolis Carnion vers. 26, millia 25, ex Ephron vers. 28, totidem. Adde innumeros Joppitas et Jamnienses ab eo caesos vers. 6 et 9, et Arabes vers. 10, et incolas Casphin vers. 16, quos ita trucidavit, ut stagnum duorum stadiorum sanguine fluere videretur. 33. Exivit autem cum peditibus tribus millibus, et equitibus quadringentis. — «Exivit» nimirum Judas contra Gorgiam: hujus enim longe numerosior erat exercitus. Ita Vatablus, Salianus et alii. Unde colligas subinde Judam praeter pedites habuisse equites, sed paucos.
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35. Dositheus vero quidam de Bacenoris, — scilicet castris, qui nimirum ad Bacenoris militiae Ducis castra pertinebat, eumque ut miles sequebatur. Patet ex Graeco, licet Gorionides et ex eo Serarius censeant hunc Dositheum fuisse Ducem exercitus, de quo vers. 19, qui Bacenoris fuerit filius, vel nepos.
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36. At illis qui cum Esdrin erant diutius pugnantibus. — «Esdrin» fuit unus e Judae ducibus, qui cum diuturna pugna fatigarentur, Judas ardenti animo et voce invocans Deum, hostes fudit et pugnae finem imposuit. Male ergo codex Basilicus pro «Esdrin» ponit «Gorgiam» hostem Judae. 37. Incipiens voce patria, (non quasi Judas alias Graece sit locutus; hic vero Hebraice, qua lingua ipsi erat patria, sed patria, id est animosa, confidenti, forti, excelsa, generosa, clamosa, ut verum decebat Judam, et Judaeum, invocans Deum, robur ab eo impetravit, quo hostes illico prosterneret; unde explicans subdit:) et cum hymnis clamorem extollens fugam Gorgiae militibus incussit. — Vide quae de voce patria dixi, cap. VII, vers. 8 et 27. 38. Purificati — a sanguinis hostium effusione et cadaverum contactu. 39. Sequenti die (scilicet prima post sabbatum, quae nobis est Dominica) venit cum suis Judas ut corpora prostratorum (inter quos erant nonnulli e fortissimis Assamonaeis, ait Gorionides) tolleret, et cum parentibus poneret in sepulcris paternis. — Hic enim est honor, qui militibus caesis debetur; hoc ultimum est pietatis officium, nimirum ut corpora eorum religiose sepeliantur, adeo ut apud Romanos aliosque Gentiles sepulturam negligere, vel negare etiam hosti ingens fuerit ignominia, inhumanitas et barbaries. Unde Q. Curtius, lib. V: «Vix ullum, inquit, tam solemne munus in bello, quam humandi suos.»
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40. Invenerunt autem sub tunicis (Graeca addunt: εκάστω, id est uniuscujusque) interfectorum de donariis idolorum, quae apud Jamniam fuerunt (ut dixi, vers. 9) a quibus lex prohibet, — jubens ea comburi ad abominationem idolorum et idololatriae. Sic enim sancit Deut. VII, 23: «Sculptilia eorum igne combures, non concupisces argentum et aurum, de quibus facta sunt; neque assumes ex eis tibi quidquam, ne offendas, propterea quod abominatio est Domini Dei tui. Nec inferes quidpiam ex idolo in domum tuam, ne fias anathema, sicut et illud est; quasi spurcitiam detestaberis, et velut inquinamentum ac sordes abominationis habebis, quia anathema est.» Omnibus ergo manifestum factum est ob hanc causam eos corruisse, — quia soli illi corruerant, qui haec donaria abstulerant, ut patet ex Graeco; exteri vero illaesi et vivi erant. Hinc collige admirandas et coelestes fuisse Judae victorias, utpote incruentas, in quibus nemo suorum caederetur nisi ipse per furtum, aliudve scelus culpam suam cordis dedisset, Deique offensi custodiam et protectionem a se avertisset. Unde hactenus non legimus Judam post praelium caesorum corpora sepelivisse, quia scilicet nemo eorum occubuerat. Discant hic milites a rapinis et criminibus abstinere. Sic enim Deus eos conservabit, imo victores efficiet; victoriam enim subinde aufert unius vel paucorum scelus, uti abstulit furtum Achan, Josue cap. VII.
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42. Rogaverunt ut id quod factum erat delictum oblivioni traderetur. — Graece: perfecte deleretur. Supponebant ergo caesos ante mortem de furto poenituisse, ejusque partem praecipuam scilicet culpam per contritionem delevisse: quare alteram partem scilicet reatum poenae post hanc vitam in Purgatorio luendae tantum restare, qui per sacrificia expiandus erat, ut peccatum perfecte deleretur, itaque ipsorum animae a poenis Purgatorii exemptae ad limbum patrum sive ad sinum Abrahae transferrentur. Adde nonnullorum peccatum hic non fuisse mortale, sed veniale, tum quia aliqui, utpote rudes et milites, ignorabant legem vetantem haec idolorum furta, aut certe putabant eam tantum obligare sub veniali; tum quia nonnulli erant in gravi, vel extrema necessitate, in quibus sibi putabant licitum furari ad vitam servandam, tum quia aliqui parum admodum rapuerant, quos materiae levitas a mortali excusabat. Nam expresse, vers. 45, ait eos «cum pietate» obdormitionem (id est mortem) accepisse. Erant ergo in statu gratiae. Denique justum et pium erat ut Judas cum suis restimaret, et speraret nonnullos ex iis, vel venialiter tantum peccasse, vel si mortaliter, poenituisse, antequam expirarent; ideoque preces et suffragia pro defunctis fieri solita eis adhibuisse, uti etiamnum peccatoribus ea adhibet Ecclesia. Omni enim ratione, et modo quo potest fidelium animas adjuvare, et poenis eximere satagit. Hoc enim exigit pietas, et charitas, ipsaque communio Sanctorum. At vero fortissimus (Graece γενναιος, id est generosus) Judas hortabatur populum conservare se sine peccato, — eo quod fortitudo eorum consisteret in innocentia et justitia; Deus enim innocentes et justos conservabat in praeliis, faciebatque victores; nocentes vero et rapaces sinebat vinci et occidi, uti hic factum esse ipsimet oculis suis videbant, ut sequitur. 43. Duodecim millia drachmas argenti (quae faciunt mille aureos, si drachmae fuerunt Atticae; sin Hebraicae, faciunt bis mille aureos, quibus multae hostiae pro peccato coemi et offerri poterant) misit (Judas quasi Pontifex) Jerosolymam offerri pro peccatis mortuorum. — Hinc ergo liquet Judam Pontificem credidisse Purgatorium, in quo animae post hanc vitam a culpis expientur. Haec enim fuit fides Synagogae et priscorum Judaeorum aeque ac modernorum, ut patet ex eorum Ritualibus, Commentariis et scriptis, quae citant Serarius hic, Genebrardus, Bellarminus et alii scribentes de Purgatorio. Idipsum clare patet ex illo Tobiae IV, 18: «Panem tuum et vinum tuum super sepulturam justi constitue.» Vide ibi dicta. Bene et religiose (Graece αστειος, id est urbane, eleganter, pulchre, scite, probe) de resurrectione cogitans. — Urbanum enim, civile, honestum et probum est suos cives vita functos precibus juvare, ut ad beatam resurrectionem, quae omnis elegantiae, pulchritudinis et gloriae plenissima est, resurgant.
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44. Nisi enim eos qui ceciderant resurrecturos speraret, superfluum videretur et vanum orare pro mortuis. — Dices: Non foret vanum hoc, quia anima, quae est immortalis, a poenis liberaretur per preces; esto corpus non resurgeret. Respondeo, quia anima est immortalis, hinc exigit corporis resurrectionem. Anima enim naturaliter ad corpus propendet, sicut forma ad materiam. Quare violentus foret status animae, si in aeternum duraret sine corpore. Quocirca haec duo, scilicet animae immortalitas et corporis resurrectio, ita connexa sunt, ut qui ponit creditque unum, ponat credatque et alterum; ac qui tollit negatque unum, tollat negetque et alterum.
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45. Qui cum pietate (id est in statu gratiae certantes, et dimicantes pro vera fide, pietate et cultu Dei) dormitionem acceperant, — id est occubuerant. Mors enim in Scriptura vocatur somnus per analogiam et similitudinem; mors enim est quasi longus somnus, somnus vero est quasi brevis mors; sed maxime mors vocatur somnus ob spem resurrectionis, in qua quasi e somno evigilabimus ad vitam aeternam.
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46. Sancta ergo et salubris (Graece ευμελης, id est pia) est cogitatio pro defunctis exorare ut a peccatis (id est a poenis peccatorum) solvantur. — Hoc est epiphonema Scriptoris Canonici, quod finem Synagogae priscae de Purgatorio et suffragiis pro animabus in eo detentis clare astruit. Haec ergo fuit fides Ecclesiae ab omni aevo certa et indubitata. Sanctum ergo est sacrificium pro defunctis, quia sancte Deo sancto immolatur. Idem est pium, tum in animas, quas horrendis Purgatorii cruciatibus ignibusque liberat; tum in coelites beatos, quorum numerum, indeque laetitiam et gloriam adauget; tum in Ecclesiam, cui novos apud Deum patronos et advocatos conciliat; tum in ipsummet sacrificantem, cui animae ab ipso liberatae vicariam gratiam rependent, orantes Deum assidue pro ejus salute. Quare valde pium et utile est crebro orare pro defunctis, idque oranti multa conciliat bona: uti docte ostendit noster Martinus de Roa, libello hac de re edito. Audi S. Augustinum, lib. I: «In Machabaeorum inquit, libris legimus oblatum pro mortuis sacrificium; sed et si nusquam in Scripturis veteribus legeretur, non parva est universae Ecclesiae quae in hac consuetudine claret auctoritas, ubi in precibus sacerdotis, quae Domino Deo ad ejus altare funduntur, locum suum habet, etiam commendatio mortuorum.» Et Damascenus, Orat. pro defunctis: «Animadvertite, inquit, quid Scriptura sacra de Juda Machabaeo memoriae prodiderit, nimirum eum, in Sion regis magni civitate, cum populum, cui praeerat, ab exteris hostibus caesum et truncatum vidisset, sinusque eorum excutiens, condita in ipsis idola comperisset, statim expiandi hujusce sceleris causa, Domino ad misericordiam prompto atque propenso, pro unoquoque eorum munera obtulisse, in eaque re summae pietatis et charitatis munere perfunctum esse. Unde etiam factum est ut divina Scriptura, quemadmodum omnibus aliis nominibus, ita hoc quoque nomine summis eum laudibus evexerit, ac mirifice commendarit.»
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4. A., figlio di Genneo (II Mach. 12, 2), generale di Antioco V Eupatore (163-162 a. C.), aggredì i Maccabei in tempo di pace.
… Nel 108-88 i giudei cominciarono a stabilirsi nell'isola (I Mach. 15, 23; cf. II Mach. 4, 29; 10, 13; 12, 2) e si accrebbero quando nel 58 a. C. l'isola fu annessa dai Romani alla Cilicia. …
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… principio del ministero fino all'anno 4 di Ioakim e di riscriverle dopo che il volume è stato bruciato dal Re (Ier. 36). Un'altra prova dell'i. del Vecchio Testamento è fornita dai titoli con cui i libri vengono designati, cioè di « santi », « sacri » (II Mach. 12, 9; II Mach. 8, 23), « libro del Signore » (Is. 34, 16), oppure semplicemente « libro » o « Scrittura » (Dan. 9, 2; Ex. 17, 14 ecc.).
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II. IL D. NELLA BIBBIA. - Il d. viene lodato e anche comandato nel Vecchio Testamento (Tob. 12, 8; II Reg. 12, 16; Iud. 8, 6; Ioel. 2, 12; Esth. 14, 2; II Mach. 12, 12).
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… Centro ne era Astaroth (v.) e Qarnaim; altre città: Thersila o Tharse, Alima (I Mach. 5, 26), Casbon (II Mach. 12, 13 sgg.), Delmundum, Newe, Pentacomias, Rafana o Raphon (I Mach. 5, 37). Erode fondò Bathyra (oggi Basir), stanziandovi una colonia giudaica oriunda di Babilonia, contro le irruzioni degli …
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BETHSAN (EBR. BETH-ŠĒ'AN O BETH-ŠĀN; SETTANTA ΒΑΤΘΆΓ, ΒΗΘΆΓ, ARABO BEJĀN)
… 21, 12). Sotto Salomone appare annessa al regno d'Israele, e forma parte della quinta prefettura insieme a Megiddo e Ta'annak (I Reg. 4, 12). All'epoca ellenistica fu chiamata Scitopoli (Σωθάπολις, cf. Iudc. 1, 27 dove è una glossa; Iudc. 3, 10; II Mach. 12, 29) e soprannominata Nysa fu occupata nel 107 a. C. da Giovanni Ircano, e nel 63 da Pompeo, che l'annoverò fra le città della Decapoli.
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… G., di ritorno, non osò dar battaglia e si ritirò a Iamnia, rimanendo a capo di quel distretto (I Mach. 3, 38-4, 25). G. sconfisse Giuseppe e Azaria nel loro temerario attacco a Iamnia (I Mach. 5, 55-62); ma poco dopo fu sbaragliato da Giuda e per poco non fu fatto prigioniero (II Mach. 12, 32-37).
12:38
ODOLLAM (EBR. 'ADHULLĀM; CF. ARABO 'ADULA «METTERSI AL SICURO»)
ODOLLAM (ebr. 'Adhullām; cf. arabo 'adula «mettersi al sicuro»). - Città cananea, spesso ricordata nella Bibbia dal tempo dei Patriarchi a quello dei Maccabei (cf. Gen. 38, 1; Ios. 12, 15; 15, 35; II Par. 11, 7; Neh. 11, 30; II Mach. 12, 38), identificata nel 1875 dal Clermont-Ganneau con l'odierna Hirbet 'Id-el-mā ('Idelmijeh), ca. 20 km. a ovest-sud-ovest di Betlemme.
12:43
Nel periodo ellenistico anche in Palestina si usava la d., che corrispondeva probabilmente alla d. attica, assimilata in seguito al denaro (v.) romano (cf. II Mach. 4, 19; 10, 20; 12, 43). Nel Nuovo Testamento è nota la parabola della donna che ricerca affannosamente una d. smarrita (Lc. 15, 8-9). v. DIDRAMMA. …
MACCABEI (GR. ΜΑΚΚΑΒΑΙ͂ΟΙ, VOLG. MACHABAEI)
L'autore presenta i nemici come strumenti della giustizia divina, le sofferenze dei martiri come mezzi di riconciliazione, le vittorie di Giuda come segno della misericordia di Dio. Con parole di profonda commozione sono insegnate la risurrezione di corpi (II Mach. 7, 11; 12, 43-44; 14, 46), l'efficacia della preghiera e del sacrificio per i defunti e della preghiera dei santi per coloro che si trovano ancora sulla terra (ibid. 13, 43-44; 15, 12-16), l'esistenza …
Tale insinuazione appunto emerge da alcuni passi, tra cui quello di II Mach. 12, 43-46. All'indomani della vittoria su Gorgia, Giuda Maccabeo scoprì sotto gli abiti dei caduti sul campo oggetti idolatrici, provenienti dal saccheggio di Iannia, e vide, in questa grave …
per i morti (II Mach. 12, 43); ma si presume che sia più antico. …
… gloria nell'aldilà « nel seno della divina pietà » (II Mach. 7, 9-29); i santi defunti seguono quanto avviene in terra e intercedono per Israele (ibid. 15, 12-16: sommo sacerdote Onia, Geremia); la f. è concepita anche come luogo di purificazione (ibid. 12, 43). Già prima di Gesù, f. o ᾱᾱᾱ rivestiva i due significati. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.