A Short Introduction
2 Maccabees is
a historical and theological book from the Apocrypha, written around 124 BCE.
Unlike 1 Maccabees, which is a straightforward history, 2 Maccabees is more
focused on religious themes, such as martyrdom, resurrection, and divine
justice. It covers events from 180–160 BCE, emphasizing the heroism of Jewish
martyrs like the seven brothers and their mother, who were tortured for
refusing to eat pork. The book also highlights Judas Maccabeus’ victories and
the miraculous protection of the Jewish people, reinforcing the importance of
faith, prayer, and God’s intervention in history.
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CHAPTER 1
[1] The
Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish
brethren in Egypt, Greeting, and good peace.
[2] May God do good to you, and may he remember his covenant with
Abraham and Isaac and Jacob, his faithful servants.
[3] May he give you all a heart to worship him and to do his will with a
strong heart and a willing spirit.
[4] May he open your heart to his law and his commandments, and may he
bring peace.
[5] May he hear your prayers and be reconciled to you, and may he not
forsake you in time of evil.
[6] We are now praying for you here.
[7] In the reign of Demetrius, in the one hundred and sixty-ninth year,
we Jews wrote to you, in the critical distress which came upon us in those
years after Jason and his company revolted from the holy land and the kingdom
[8] and burned the gate and shed innocent blood. We besought the Lord
and we were heard, and we offered sacrifice and cereal offering, and we lighted
the lamps and we set out the loaves.
[9] And now see that you keep the feast of booths in the month of
Chislev, in the one hundred and eighty-eighth year.
[10] Those in Jerusalem and those in Judea and the senate and Judas, To
Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy
the king, and to the Jews in Egypt, Greeting, and good health.
[11] Having been saved by God out of grave dangers we thank him greatly
for taking our side against the king.
[12] For he drove out those who fought against the holy city.
[13] For when the leader reached Persia with a force that seemed
irresistible, they were cut to pieces in the temple of Nanea by a deception
employed by the priests of Nanea.
[14] For under pretext of intending to marry her, Antiochus came to the
place together with his friends, to secure most of its treasures as a dowry.
[15] When the priests of the temple of Nanea had set out the treasures
and Antiochus had come with a few men inside the wall of the sacred precinct,
they closed the temple as soon as he entered it.
[16] Opening the secret door in the ceiling, they threw stones and
struck down the leader and his men, and dismembered them and cut off their
heads and threw them to the people outside.
[17] Blessed in every way be our God, who has brought judgment upon
those who have behaved impiously.
[18] Since on the twenty-fifth day of Chislev we shall celebrate the
purification of the temple, we thought it necessary to notify you, in order
that you also may celebrate the feast of booths and the feast of the fire given
when Nehemiah, who built the temple and the altar, offered sacrifices.
[19] For when our fathers were being led captive to Persia, the pious
priests of that time took some of the fire of the altar and secretly hid it in
the hollow of a dry cistern, where they took such precautions that the place
was unknown to any one.
[20] But after many years had passed, when it pleased God, Nehemiah,
having been commissioned by the king of Persia, sent the descendants of the
priests who had hidden the fire to get it. And when they reported to us that
they had not found fire but thick liquid, he ordered them to dip it out and
bring it.
[21] And when the materials for the sacrifices were presented, Nehemiah
ordered the priests to sprinkle the liquid on the wood and what was laid upon
it.
[22] When this was done and some time had passed and the sun, which had
been clouded over, shone out, a great fire blazed up, so that all marveled.
[23] And while the sacrifice was being consumed, the priests offered
prayer — the priests and every one. Jonathan led, and the rest responded, as
did Nehemiah.
[24] The prayer was to this effect:
“O Lord, Lord
God, Creator of all things, who art awe-inspiring and strong and just and
merciful, who alone art King and art kind,
[25] who alone art bountiful, who alone art just and almighty and
eternal, who dost rescue Israel from every evil, who didst choose the fathers
and consecrate them,
[26] accept this sacrifice on behalf of all thy people Israel and
preserve thy portion and make it holy.
[27] Gather together our scattered people, set free those who are slaves
among the Gentiles, look upon those who are rejected and despised, and let the
Gentiles know that thou art our God.
[28] Afflict those who oppress and are insolent with pride.
[29] Plant thy people in thy holy place, as Moses said.”
[30] Then the priests sang the hymns.
[31] And when the materials of the sacrifice were consumed, Nehemiah
ordered that the liquid that was left should be poured upon large stones.
[32] When this was done, a flame blazed up; but when the light from the
altar shone back, it went out.
[33] When this matter became known, and it was reported to the king of
the Persians that, in the place where the exiled priests had hidden the fire,
the liquid had appeared with which Nehemiah and his associates had burned the
materials of the sacrifice,
[34] the king investigated the matter, and enclosed the place and made
it sacred.
[35] And with those persons whom the king favored he exchanged many
excellent gifts.
[36] Nehemiah and his associates called this “nephthar,” which means
purification, but by most people it is called naphtha.
CHAPTER 2
[3] And with other similar words he exhorted them that the law should not depart from their hearts.
[4] It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.
[5] And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.
[6] Some of those who followed him came up to mark the way, but could not find it.
[7] When Jeremiah learned of it, he rebuked them and declared: “The place shall be unknown until God gathers his people together again and shows his mercy.
[8] And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.”
[9] It was also made clear that being possessed of wisdom Solomon offered sacrifice for the dedication and completion of the temple.
[10] Just as Moses prayed to the Lord, and fire came down from heaven and devoured the sacrifices, so also Solomon prayed, and the fire came down and consumed the whole burnt offerings.
[11] And Moses said, “They were consumed because the sin offering had not been eaten.”
[12] Likewise Solomon also kept the eight days.
[13] The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings.
[14] In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.
[15] So if you have need of them, send people to get them for you.
[16] Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?
[17] It is God who has saved all his people, and has returned the inheritance to all, and the kingship and priesthood and consecration,
[18] as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.
[19] The story of Judas Maccabeus and his brothers, and the purification of the great temple, and the dedication of the altar,
[20] and further the wars against Antiochus Epiphanes and his son Eupator,
[21] and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,
[22] and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them —
[23] all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.
[24] For considering the flood of numbers involved and the difficulty there is for those who wish to enter upon the narratives of history because of the mass of material,
[25] we have aimed to please those who wish to read, to make it easy for those who are inclined to memorize, and to profit all readers.
[26] For us who have undertaken the toil of abbreviating, it is no light matter but calls for sweat and loss of sleep,
[27] just as it is not easy for one who prepares a banquet and seeks the benefit of others. However, to secure the gratitude of many we will gladly endure the uncomfortable toil,
[28] leaving the responsibility for exact details to the compiler, while devoting our effort to arriving at the outlines of the condensation.
[29] For as the master builder of a new house must be concerned with the whole construction, while the one who undertakes its painting and decoration has to consider only what is suitable for its adornment, such in my judgment is the case with us.
[30] It is the duty of the original historian to occupy the ground and to discuss matters from every side and to take trouble with details,
[31] but the one who recasts the narrative should be allowed to strive for brevity of expression and to forego exhaustive treatment.
[32] At this point therefore let us begin our narrative, adding only so much to what has already been said; for it is foolish to lengthen the preface while cutting short the history itself.
CHAPTER 3
[3] so that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.
[4] But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;
[5] and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.
[6] He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.
[7] When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.
[8] Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king’s purpose.
[9] When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.
[10] The high priest explained that there were some deposits belonging to widows and orphans,
[11] and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.
[12] And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world.
[13] But Heliodorus, because of the king’s commands which he had, said that this money must in any case be confiscated for the king’s treasury.
[14] So he set a day and went in to direct the inspection of these funds. There was no little distress throughout the whole city.
[15] The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.
[16] To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.
[17] For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.
[18] People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt.
[19] Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.
[20] And holding up their hands to heaven, they all made entreaty.
[21] There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish.
[22] While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,
[23] Heliodorus went on with what had been decided.
[24] But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.
[25] For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.
[26] Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.
[27] When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher
[28] and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.
[29] While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,
[30] they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.
[31] Quickly some of Heliodorus’ friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath.
[32] And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man’s recovery.
[33] While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, “Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.
[34] And see that you, who have been scourged by heaven, report to all men the majestic power of God.” Having said this they vanished.
[35] Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.
[36] And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.
[37] When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,
[38] “If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.
[39] For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.”
[40] This was the outcome of the episode of Heliodorus and the protection of the treasury.
CHAPTER 4
[3] When his hatred progressed to such a degree that even murders were committed by one of Simon’s approved agents,
[4] Onias recognized that the rivalry was serious and that Apollonius, the son of Menestheus and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.
[5] So he betook himself to the king, not accusing his fellow citizens but having in view the welfare, both public and private, of all the people.
[6] For he saw that without the king’s attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.
[7] When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,
[8] promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.
[9] In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.
[10] When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.
[11] He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.
[12] For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.
[13] There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,
[14] that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,
[15] disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige.
[16] For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.
[17] For it is no light thing to show irreverence to the divine laws — a fact which later events will make clear.
[18] When the quadrennial games were being held at Tyre and the king was present,
[19] the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.
[20] So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.
[21] When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.
[22] He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.
[23] After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.
[24] But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.
[25] After receiving the king’s orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.
[26] So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.
[27] And Menelaus held the office, but he did not pay regularly any of the money promised to the king.
[28] When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.
[29] Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.
[30] While such was the state of affairs, it happened that the people of Tarsus and of Mallus revolted because their cities had been given as a present to Antiochis, the king’s concubine.
[31] So the king went hastily to settle the trouble, leaving Andronicus, a man of high rank, to act as his deputy.
[32] But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.
[33] When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.
[34] Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.
[35] For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.
[36] When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.
[37] Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;
[38] and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.
[39] When many acts of sacrilege had been committed in the city by Lysimachus with the connivance of Menelaus, and when report of them had spread abroad, the populace gathered against Lysimachus, because many of the gold vessels had already been stolen.
[40] And since the crowds were becoming aroused and filled with anger, Lysimachus armed about three thousand men and launched an unjust attack, under the leadership of a certain Auranus, a man advanced in years and no less advanced in folly.
[41] But when the Jews became aware of Lysimachus’ attack, some picked up stones, some blocks of wood, and others took handfuls of the ashes that were lying about, and threw them in wild confusion at Lysimachus and his men.
[42] As a result, they wounded many of them, and killed some, and put them all to flight; and the temple robber himself they killed close by the treasury.
[43] Charges were brought against Menelaus about this incident.
[44] When the king came to Tyre, three men sent by the senate presented the case before him.
[45] But Menelaus, already as good as beaten, promised a substantial bribe to Ptolemy son of Dorymenes to win over the king.
[46] Therefore Ptolemy, taking the king aside into a colonnade as if for refreshment, induced the king to change his mind.
[47] Menelaus, the cause of all the evil, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed uncondemned if they had pleaded even before Scythians.
[48] And so those who had spoken for the city and the villages and the holy vessels quickly suffered the unjust penalty.
[49] Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.
[50] But Menelaus, because of the cupidity of those in power, remained in office, growing in wickedness, having become the chief plotter against his fellow citizens.
CHAPTER 5
[3] troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.
[4] Therefore all men prayed that the apparition might prove to have been a good omen.
[5] When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.
[6] But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one’s kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.
[7] He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.
[8] Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;
[9] and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.
[10] He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers.
[11] When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.
[12] And he commanded his soldiers to cut down relentlessly every one they met and to slay those who went into the houses.
[13] Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants.
[14] Within the total of three days eighty thousand were destroyed, forty thousand in hand-to-hand fighting; and as many were sold into slavery as were slain.
[15] Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.
[16] He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.
[17] Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.
[18] But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.
[19] But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.
[20] Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled.
[21] So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.
[22] And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;
[23] and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,
[24] Antiochus sent Apollonius, the captain of the Mysians, with an army of twenty-two thousand, and commanded him to slay all the grown men and to sell the women and boys as slaves.
[25] When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.
[26] He put to the sword all those who came out to see them, then rushed into the city with his armed men and killed great numbers of people.
[27] But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.
CHAPTER 6
[1] Not
long after this, the king sent an Athenian senator to compel the Jews to
forsake the laws of their fathers and cease to live by the laws of God,
[2] and also to pollute the temple in Jerusalem and call it the temple
of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend
of Strangers, as did the people who dwelt in that place.
[3] Harsh and utterly grievous was the onslaught of evil.
[4] For the temple was filled with debauchery and reveling by the
Gentiles, who dallied with harlots and had intercourse with women within the
sacred precincts, and besides brought in things for sacrifice that were unfit.
[5] The altar was covered with abominable offerings which were forbidden
by the laws.
[6] A man could neither keep the sabbath, nor observe the feasts of his
fathers, nor so much as confess himself to be a Jew.
[7] On the monthly celebration of the king’s birthday, the Jews were
taken, under bitter constraint, to partake of the sacrifices; and when the
feast of Dionysus came, they were compelled to walk in the procession in honor
of Dionysus, wearing wreaths of ivy.
[8] At the suggestion of Ptolemy a decree was issued to the neighboring
Greek cities, that they should adopt the same policy toward the Jews and make
them partake of the sacrifices,
[9] and should slay those who did not choose to change over to Greek
customs. One could see, therefore, the misery that had come upon them.
[10] For example, two women were brought in for having circumcised their
children. These women they publicly paraded about the city, with their babies
hung at their breasts, then hurled them down headlong from the wall.
[11] Others who had assembled in the caves near by, to observe the
seventh day secretly, were betrayed to Philip and were all burned together,
because their piety kept them from defending themselves, in view of their
regard for that most holy day.
[12] Now I urge those who read this book not to be depressed by such
calamities, but to recognize that these punishments were designed not to
destroy but to discipline our people.
[13] In fact, not to let the impious alone for long, but to punish them
immediately, is a sign of great kindness.
[14] For in the case of the other nations the Lord waits patiently to
punish them until they have reached the full measure of their sins; but he does
not deal in this way with us,
[15] in order that he may not take vengeance on us afterward when our
sins have reached their height.
[16] Therefore he never withdraws his mercy from us. Though he
disciplines us with calamities, he does not forsake his own people.
[17] Let what we have said serve as a reminder; we must go on briefly
with the story.
[18] Eleazar, one of the scribes in high position, a man now advanced in
age and of noble presence, was being forced to open his mouth to eat swine’s
flesh.
[19] But he, welcoming death with honor rather than life with pollution,
went up to the the rack of his own accord, spitting out the flesh,
[20] as men ought to go who have the courage to refuse things that it is
not right to taste, even for the natural love of life.
[21] Those who were in charge of that unlawful sacrifice took the man
aside, because of their long acquaintance with him, and privately urged him to
bring meat of his own providing, proper for him to use, and pretend that he was
eating the flesh of the sacrificial meal which had been commanded by the king,
[22] so that by doing this he might be saved from death, and be treated
kindly on account of his old friendship with them.
[23] But making a high resolve, worthy of his years and the dignity of
his old age and the gray hairs which he had reached with distinction and his
excellent life even from childhood, and moreover according to the holy
God-given law, he declared himself quickly, telling them to send him to Hades.
[24] “Such pretense is not worthy of our time of life,” he said, “lest
many of the young should suppose that Eleazar in his ninetieth year has gone
over to an alien religion,
[25] and through my pretense, for the sake of living a brief moment
longer, they should be led astray because of me, while I defile and disgrace my
old age.
[26] For even if for the present I should avoid the punishment of men,
yet whether I live or die I shall not escape the hands of the Almighty.
[27] Therefore, by manfully giving up my life now, I will show myself
worthy of my old age
[28] and leave to the young a noble example of how to die a good death
willingly and nobly for the revered and holy laws.” When he had said this, he
went at once to the rack.
[29] And those who a little before had acted toward him with good will
now changed to ill will, because the words he had uttered were in their opinion
sheer madness.
[30] When he was about to die under the blows, he groaned aloud and
said: “It is clear to the Lord in his holy knowledge that, though I might have
been saved from death, I am enduring terrible sufferings in my body under this
beating, but in my soul I am glad to suffer these things because I fear him.”
[31] So in this way he died, leaving in his death an example of nobility
and a memorial of courage, not only to the young but to the great body of his
nation.
CHAPTER 7
[1] It
happened also that seven brothers and their mother were arrested and were being
compelled by the king, under torture with whips and cords, to partake of
unlawful swine’s flesh.
[2] One of them, acting as their spokesman, said, “What do you intend to
ask and learn from us? For we are ready to die rather than transgress the laws
of our fathers.”
[3] The king fell into a rage, and gave orders that pans and caldrons be
heated.
[4] These were heated immediately, and he commanded that the tongue of
their spokesman be cut out and that they scalp him and cut off his hands and
feet, while the rest of the brothers and the mother looked on.
[5] When he was utterly helpless, the king ordered them to take him to
the fire, still breathing, and to fry him in a pan. The smoke from the pan
spread widely, but the brothers and their mother encouraged one another to die
nobly, saying,
[6] “The Lord God is watching over us and in truth has compassion on us,
as Moses declared in his song which bore witness against the people to their
faces, when he said, `And he will have compassion on his servants.’”
[7] After the first brother had died in this way, they brought forward
the second for their sport. They tore off the skin of his head with the hair,
and asked him, “Will you eat rather than have your body punished limb by limb?”
[8] He replied in the language of his fathers, and said to them, “No.”
Therefore he in turn underwent tortures as the first brother had done.
[9] And when he was at his last breath, he said, “You accursed wretch,
you dismiss us from this present life, but the King of the universe will raise
us up to an everlasting renewal of life, because we have died for his laws.”
[10] After him, the third was the victim of their sport. When it was
demanded, he quickly put out his tongue and courageously stretched forth his
hands,
[11] and said nobly, “I got these from Heaven, and because of his laws I
disdain them, and from him I hope to get them back again.”
[12] As a result the king himself and those with him were astonished at
the young man’s spirit, for he regarded his sufferings as nothing.
[13] When he too had died, they maltreated and tortured the fourth in
the same way.
[14] And when he was near death, he said, “One cannot but choose to die
at the hands of men and to cherish the hope that God gives of being raised
again by him. But for you there will be no resurrection to life!”
[15] Next they brought forward the fifth and maltreated him.
[16] But he looked at the king, and said, “Because you have authority
among men, mortal though you are, you do what you please. But do not think that
God has forsaken our people.
[17] Keep on, and see how his mighty power will torture you and your
descendants!”
[18] After him they brought forward the sixth. And when he was about to
die, he said, “Do not deceive yourself in vain. For we are suffering these
things on our own account, because of our sins against our own God. Therefore
astounding things have happened.
[19] But do not think that you will go unpunished for having tried to
fight against God!”
[20] The mother was especially admirable and worthy of honorable memory.
Though she saw her seven sons perish within a single day, she bore it with good
courage because of her hope in the Lord.
[21] She encouraged each of them in the language of their fathers.
Filled with a noble spirit, she fired her woman’s reasoning with a man’s
courage, and said to them,
[22] “I do not know how you came into being in my womb. It was not I who
gave you life and breath, nor I who set in order the elements within each of
you.
[23] Therefore the Creator of the world, who shaped the beginning of man
and devised the origin of all things, will in his mercy give life and breath
back to you again, since you now forget yourselves for the sake of his laws.”
[24] Antiochus felt that he was being treated with contempt, and he was
suspicious of her reproachful tone. The youngest brother being still alive,
Antiochus not only appealed to him in words, but promised with oaths that he
would make him rich and enviable if he would turn from the ways of his fathers,
and that he would take him for his friend and entrust him with public affairs.
[25] Since the young man would not listen to him at all, the king called
the mother to him and urged her to advise the youth to save himself.
[26] After much urging on his part, she undertook to persuade her son.
[27] But, leaning close to him, she spoke in their native tongue as
follows, deriding the cruel tyrant: “My son, have pity on me. I carried you
nine months in my womb, and nursed you for three years, and have reared you and
brought you up to this point in your life, and have taken care of you.
[28] I beseech you, my child, to look at the heaven and the earth and
see everything that is in them, and recognize that God did not make them out of
things that existed. Thus also mankind comes into being.
[29] Do not fear this butcher, but prove worthy of your brothers. Accept
death, so that in God’s mercy I may get you back again with your brothers.”
[30] While she was still speaking, the young man said, “What are you
waiting for? I will not obey the king’s command, but I obey the command of the
law that was given to our fathers through Moses.
[31] But you, who have contrived all sorts of evil against the Hebrews,
will certainly not escape the hands of God.
[32] For we are suffering because of our own sins.
[33] And if our living Lord is angry for a little while, to rebuke and
discipline us, he will again be reconciled with his own servants.
[34] But you, unholy wretch, you most defiled of all men, do not be
elated in vain and puffed up by uncertain hopes, when you raise your hand
against the children of heaven.
[35] You have not yet escaped the judgment of the almighty, all-seeing
God.
[36] For our brothers after enduring a brief suffering have drunk of
everflowing life under God’s covenant; but you, by the judgment of God, will
receive just punishment for your arrogance.
[37] I, like my brothers, give up body and life for the laws of our
fathers, appealing to God to show mercy soon to our nation and by afflictions
and plagues to make you confess that he alone is God,
[38] and through me and my brothers to bring to an end the wrath of the
Almighty which has justly fallen on our whole nation.”
[39] The king fell into a rage, and handled him worse than the others,
being exasperated at his scorn.
[40] So he died in his integrity, putting his whole trust in the Lord.
[41] Last of all, the mother died, after her sons.
[42] Let this be enough, then, about the eating of sacrifices and the
extreme tortures.
CHAPTER 8
[1] But
Judas, who was also called Maccabeus, and his companions secretly entered the
villages and summoned their kinsmen and enlisted those who had continued in the
Jewish faith, and so they gathered about six thousand men.
[2] They besought the Lord to look upon the people who were oppressed by
all, and to have pity on the temple which had been profaned by ungodly men,
[3] and to have mercy on the city which was being destroyed and about to
be leveled to the ground, and to hearken to the blood that cried out to him,
[4] and to remember also the lawless destruction of the innocent babies
and the blasphemies committed against his name, and to show his hatred of evil.
[5] As soon as Maccabeus got his army organized, the Gentiles could not
withstand him, for the wrath of the Lord had turned to mercy.
[6] Coming without warning, he would set fire to towns and villages. He
captured strategic positions and put to flight not a few of the enemy.
[7] He found the nights most advantageous for such attacks. And talk of
his valor spread everywhere.
[8] When Philip saw that the man was gaining ground little by little,
and that he was pushing ahead with more frequent successes, he wrote to
Ptolemy, the governor of Coelesyria and Phoenicia, for aid to the king’s
government.
[9] And Ptolemy promptly appointed Nicanor the son of Patroclus, one of
the king’s chief friends, and sent him, in command of no fewer than twenty
thousand Gentiles of all nations, to wipe out the whole race of Judea. He
associated with him Gorgias, a general and a man of experience in military
service.
[10] Nicanor determined to make up for the king the tribute due to the
Romans, two thousand talents, by selling the captured Jews into slavery.
[11] And he immediately sent to the cities on the seacoast, inviting
them to buy Jewish slaves and promising to hand over ninety slaves for a
talent, not expecting the judgment from the Almighty that was about to overtake
him.
[12] Word came to Judas concerning Nicanor’s invasion; and when he told
his companions of the arrival of the army,
[13] those who were cowardly and distrustful of God’s justice ran off
and got away.
[14] Others sold all their remaining property, and at the same time
besought the Lord to rescue those who had been sold by the ungodly Nicanor
before he ever met them,
[15] if not for their own sake, yet for the sake of the covenants made
with their fathers, and because he had called them by his holy and glorious name.
[16] But Maccabeus gathered his men together, to the number six
thousand, and exhorted them not to be frightened by the enemy and not to fear
the great multitude of Gentiles who were wickedly coming against them, but to
fight nobly,
[17] keeping before their eyes the lawless outrage which the Gentiles
had committed against the holy place, and the torture of the derided city, and
besides, the overthrow of their ancestral way of life.
[18] “For they trust to arms and acts of daring,” he said, “but we trust
in the Almighty God, who is able with a single nod to strike down those who are
coming against us and even the whole world.”
[19] Moreover, he told them of the times when help came to their
ancestors; both the time of Sennacherib, when one hundred and eighty-five
thousand perished,
[20] and the time of the battle with the Galatians that took place in
Babylonia, when eight thousand in all went into the affair, with four thousand
Macedonians; and when the Macedonians were hard pressed, the eight thousand, by
the help that came to them from heaven, destroyed one hundred and twenty
thousand and took much booty.
[21] With these words he filled them with good courage and made them
ready to die for their laws and their country; then he divided his army into
four parts.
[22] He appointed his brothers also, Simon and Joseph and Jonathan, each
to command a division, putting fifteen hundred men under each.
[23] Besides, he appointed Eleazar to read aloud from the holy book, and
gave the watchword, “God’s help”; then, leading the first division himself, he
joined battle with Nicanor.
[24] With the Almighty as their ally, they slew more than nine thousand
of the enemy, and wounded and disabled most of Nicanor’s army, and forced them
all to flee.
[25] They captured the money of those who had come to buy them as
slaves. After pursuing them for some distance, they were obliged to return
because the hour was late.
[26] For it was the day before the sabbath, and for that reason they did
not continue their pursuit.
[27] And when they had collected the arms of the enemy and stripped them
of their spoils, they kept the sabbath, giving great praise and thanks to the
Lord, who had preserved them for that day and allotted it to them as the
beginning of mercy.
[28] After the sabbath they gave some of the spoils to those who had
been tortured and to the widows and orphans, and distributed the rest among
themselves and their children.
[29] When they had done this, they made common supplication and besought
the merciful Lord to be wholly reconciled with his servants.
[30] In encounters with the forces of Timothy and Bacchides they killed
more than twenty thousand of them and got possession of some exceedingly high
strongholds, and they divided very much plunder, giving to those who had been
tortured and to the orphans and widows, and also to the aged, shares equal to
their own.
[31] Collecting the arms of the enemy, they stored them all carefully in
strategic places, and carried the rest of the spoils to Jerusalem.
[32] They killed the commander of Timothy’s forces, a most unholy man,
and one who had greatly troubled the Jews.
[33] While they were celebrating the victory in the city of their
fathers, they burned those who had set fire to the sacred gates, Callisthenes
and some others, who had fled into one little house; so these received the
proper recompense for their impiety.
[34] The thrice-accursed Nicanor, who had brought the thousand merchants
to buy the Jews,
[35] having been humbled with the help of the Lord by opponents whom he
regarded as of the least account, took off his splendid uniform and made his
way alone like a runaway slave across the country till he reached Antioch,
having succeeded chiefly in the destruction of his own army!
[36] Thus he who had undertaken to secure tribute for the Romans by the
capture of the people of Jerusalem proclaimed that the Jews had a Defender, and
that therefore the Jews were invulnerable, because they followed the laws
ordained by him.
CHAPTER 9
[1]
About that time, as it happened, Antiochus had retreated in disorder from the region
of Persia.
[2] For he had entered the city called Persepolis, and attempted to rob
the temples and control the city. Therefore the people rushed to the rescue
with arms, and Antiochus and his men were defeated, with the result that
Antiochus was put to flight by the inhabitants and beat a shameful retreat.
[3] While he was in Ecbatana, news came to him of what had happened to
Nicanor and the forces of Timothy.
[4] Transported with rage, he conceived the idea of turning upon the
Jews the injury done by those who had put him to flight; so he ordered his
charioteer to drive without stopping until he completed the journey. But the
judgment of heaven rode with him! For in his arrogance he said, “When I get
there I will make Jerusalem a cemetery of Jews.”
[5] But the all-seeing Lord, the God of Israel, struck him an incurable
and unseen blow. As soon as he ceased speaking he was seized with a pain in his
bowels for which there was no relief and with sharp internal tortures —
[6] and that very justly, for he had tortured the bowels of others with
many and strange inflictions.
[7] Yet he did not in any way stop his insolence, but was even more
filled with arrogance, breathing fire in his rage against the Jews, and giving
orders to hasten the journey. And so it came about that he fell out of his
chariot as it was rushing along, and the fall was so hard as to torture every
limb of his body.
[8] Thus he who had just been thinking that he could command the waves
of the sea, in his superhuman arrogance, and imagining that he could weigh the
high mountains in a balance, was brought down to earth and carried in a litter,
making the power of God manifest to all.
[9] And so the ungodly man’s body swarmed with worms, and while he was
still living in anguish and pain, his flesh rotted away, and because of his
stench the whole army felt revulsion at his decay.
[10] Because of his intolerable stench no one was able to carry the man
who a little while before had thought that he could touch the stars of heaven.
[11] Then it was that, broken in spirit, he began to lose much of his
arrogance and to come to his senses under the scourge of God, for he was
tortured with pain every moment.
[12] And when he could not endure his own stench, he uttered these
words: “It is right to be subject to God, and no mortal should think that he is
equal to God.”
[13] Then the abominable fellow made a vow to the Lord, who would no
longer have mercy on him, stating
[14] that the holy city, which he was hastening to level to the ground
and to make a cemetery, he was now declaring to be free;
[15] and the Jews, whom he had not considered worth burying but had
planned to throw out with their children to the beasts, for the birds to pick,
he would make, all of them, equal to citizens of Athens;
[16] and the holy sanctuary, which he had formerly plundered, he would
adorn with the finest offerings; and the holy vessels he would give back, all
of them, many times over; and the expenses incurred for the sacrifices he would
provide from his own revenues;
[17] and in addition to all this he also would become a Jew and would
visit every inhabited place to proclaim the power of God.
[18] But when his sufferings did not in any way abate, for the judgment
of God had justly come upon him, he gave up all hope for himself and wrote to
the Jews the following letter, in the form of a supplication. This was its
content:
[19] “To his worthy Jewish citizens, Antiochus their king and general
sends hearty greetings and good wishes for their health and prosperity.
[20] If you and your children are well and your affairs are as you wish,
I am glad. As my hope is in heaven,
[21] I remember with affection your esteem and good will. On my way back
from the region of Persia I suffered an annoying illness, and I have deemed it
necessary to take thought for the general security of all.
[22] I do not despair of my condition, for I have good hope of
recovering from my illness,
[23] but I observed that my father, on the occasions when he made
expeditions into the upper country, appointed his successor,
[24] so that, if anything unexpected happened or any unwelcome news
came, the people throughout the realm would not be troubled, for they would
know to whom the government was left.
[25] Moreover, I understand how the princes along the borders and the
neighbors to my kingdom keep watching for opportunities and waiting to see what
will happen. So I have appointed my son Antiochus to be king, whom I have often
entrusted and commended to most of you when I hastened off to the upper
provinces; and I have written to him what is written here.
[26] I therefore urge and beseech you to remember the public and private
services rendered to you and to maintain your present good will, each of you,
toward me and my son.
[27] For I am sure that he will follow my policy and will treat you with
moderation and kindness.”
[28] So the murderer and blasphemer, having endured the more intense
suffering, such as he had inflicted on others, came to the end of his life by a
most pitiable fate, among the mountains in a strange land.
[29] And Philip, one of his courtiers, took his body home; then, fearing
the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.
CHAPTER 10
[1] Now
Maccabeus and his followers, the Lord leading them on, recovered the temple and
the city;
[2] and they tore down the altars which had been built in the public
square by the foreigners, and also destroyed the sacred precincts.
[3] They purified the sanctuary, and made another altar of sacrifice;
then, striking fire out of flint, they offered sacrifices, after a lapse of two
years, and they burned incense and lighted lamps and set out the bread of the
Presence.
[4] And when they had done this, they fell prostrate and besought the
Lord that they might never again fall into such misfortunes, but that, if they
should ever sin, they might be disciplined by him with forbearance and not be
handed over to blasphemous and barbarous nations.
[5] It happened that on the same day on which the sanctuary had been
profaned by the foreigners, the purification of the sanctuary took place, that
is, on the twenty-fifth day of the same month, which was Chislev.
[6] And they celebrated it for eight days with rejoicing, in the manner
of the feast of booths, remembering how not long before, during the feast of
booths, they had been wandering in the mountains and caves like wild animals.
[7] Therefore bearing ivy-wreathed wands and beautiful branches and also
fronds of palm, they offered hymns of thanksgiving to him who had given success
to the purifying of his own holy place.
[8] They decreed by public ordinance and vote that the whole nation of
the Jews should observe these days every year.
[9] Such then was the end of Antiochus, who was called Epiphanes.
[10] Now we will tell what took place under Antiochus Eupator, who was
the son of that ungodly man, and will give a brief summary of the principal
calamities of the wars.
[11] This man, when he succeeded to the kingdom, appointed one Lysias to
have charge of the government and to be chief governor of Coelesyria and
Phoenicia.
[12] Ptolemy, who was called Macron, took the lead in showing justice to
the Jews because of the wrong that had been done to them, and attempted to
maintain peaceful relations with them.
[13] As a result he was accused before Eupator by the king’s friends. He
heard himself called a traitor at every turn, because he had abandoned Cyprus,
which Philometor had entrusted to him, and had gone over to Antiochus
Epiphanes. Unable to command the respect due his office, he took poison and
ended his life.
[14] When Gorgias became governor of the region, he maintained a force
of mercenaries, and at every turn kept on warring against the Jews.
[15] Besides this, the Idumeans, who had control of important
strongholds, were harassing the Jews; they received those who were banished
from Jerusalem, and endeavored to keep up the war.
[16] But Maccabeus and his men, after making solemn supplication and
beseeching God to fight on their side, rushed to the strongholds of the
Idumeans.
[17] Attacking them vigorously, they gained possession of the places,
and beat off all who fought upon the wall, and slew those whom they
encountered, killing no fewer than twenty thousand.
[18] When no less than nine thousand took refuge in two very strong
towers well equipped to withstand a siege,
[19] Maccabeus left Simon and Joseph, and also Zacchaeus and his men, a
force sufficient to besiege them; and he himself set off for places where he
was more urgently needed.
[20] But the men with Simon, who were money-hungry, were bribed by some
of those who were in the towers, and on receiving seventy thousand drachmas let
some of them slip away.
[21] When word of what had happened came to Maccabeus, he gathered the
leaders of the people, and accused these men of having sold their brethren for
money by setting their enemies free to fight against them.
[22] Then he slew these men who had turned traitor, and immediately
captured the two towers.
[23] Having success at arms in everything he undertook, he destroyed
more than twenty thousand in the two strongholds.
[24] Now Timothy, who had been defeated by the Jews before, gathered a
tremendous force of mercenaries and collected the cavalry from Asia in no small
number. He came on, intending to take Judea by storm.
[25] As he drew near, Maccabeus and his men sprinkled dust upon their
heads and girded their loins with sackcloth, in supplication to God.
[26] Falling upon the steps before the altar, they besought him to be
gracious to them and to be an enemy to their enemies and an adversary to their
adversaries, as the law declares.
[27] And rising from their prayer they took up their arms and advanced a
considerable distance from the city; and when they came near to the enemy they
halted.
[28] Just as dawn was breaking, the two armies joined battle, the one
having as pledge of success and victory not only their valor but their reliance
upon the Lord, while the other made rage their leader in the fight.
[29] When the battle became fierce, there appeared to the enemy from
heaven five resplendent men on horses with golden bridles, and they were
leading the Jews.
[30] Surrounding Maccabeus and protecting him with their own armor and
weapons, they kept him from being wounded. And they showered arrows and
thunderbolts upon the enemy, so that, confused and blinded, they were thrown
into disorder and cut to pieces.
[31] Twenty thousand five hundred were slaughtered, besides six hundred
horsemen.
[32] Timothy himself fled to a stronghold called Gazara, especially well
garrisoned, where Chaereas was commander.
[33] Then Maccabeus and his men were glad, and they besieged the fort
for four days.
[34] The men within, relying on the strength of the place, blasphemed
terribly and hurled out wicked words.
[35] But at dawn of the fifth day, twenty young men in the army of
Maccabeus, fired with anger because of the blasphemies, bravely stormed the
wall and with savage fury cut down every one they met.
[36] Others who came up in the same way wheeled around against the
defenders and set fire to the towers; they kindled fires and burned the
blasphemers alive. Others broke open the gates and let in the rest of the
force, and they occupied the city.
[37] They killed Timothy, who was hidden in a cistern, and his brother
Chaereas, and Apollophanes.
[38] When they had accomplished these things, with hymns and
thanksgivings they blessed the Lord who shows great kindness to Israel and
gives them the victory.
CHAPTER 11
[1] Very
soon after this, Lysias, the king’s guardian and kinsman, who was in charge of
the government, being vexed at what had happened,
[2] gathered about eighty thousand men and all his cavalry and came
against the Jews. He intended to make the city a home for Greeks,
[3] and to levy tribute on the temple as he did on the sacred places of
the other nations, and to put up the high priesthood for sale every year.
[4] He took no account whatever of the power of God, but was elated with
his ten thousands of infantry, and his thousands of cavalry, and his eighty
elephants.
[5] Invading Judea, he approached Beth-zur, which was a fortified place
about five leagues from Jerusalem, and pressed it hard.
[6] When Maccabeus and his men got word that Lysias was besieging the
strongholds, they and all the people, with lamentations and tears, besought the
Lord to send a good angel to save Israel.
[7] Maccabeus himself was the first to take up arms, and he urged the
others to risk their lives with him to aid their brethren. Then they eagerly
rushed off together.
[8] And there, while they were still near Jerusalem, a horseman appeared
at their head, clothed in white and brandishing weapons of gold.
[9] And they all together praised the merciful God, and were
strengthened in heart, ready to assail not only men but the wildest beasts or
walls of iron.
[10] They advanced in battle order, having their heavenly ally, for the
Lord had mercy on them.
[11] They hurled themselves like lions against the enemy, and slew
eleven thousand of them and sixteen hundred horsemen, and forced all the rest
to flee.
[12] Most of them got away stripped and wounded, and Lysias himself
escaped by disgraceful flight.
[13] And as he was not without intelligence, he pondered over the defeat
which had befallen him, and realized that the Hebrews were invincible because
the mighty God fought on their side. So he sent to them
[14] and persuaded them to settle everything on just terms, promising
that he would persuade the king, constraining him to be their friend.
[15] Maccabeus, having regard for the common good, agreed to all that
Lysias urged. For the king granted every request in behalf of the Jews which
Maccabeus delivered to Lysias in writing.
[16] The letter written to the Jews by Lysias was to this effect:
“Lysias to the people of the Jews, greeting.
[17] John and Absalom, who were sent by you, have delivered your signed
communication and have asked about the matters indicated therein.
[18] I have informed the king of everything that needed to be brought
before him, and he has agreed to what was possible.
[19] If you will maintain your good will toward the government, I will
endeavor for the future to help promote your welfare.
[20] And concerning these matters and their details, I have ordered
these men and my representatives to confer with you.
[21] Farewell. The one hundred and forty-eighth year, Dioscorinthius
twenty-fourth.”
[22] The king’s letter ran thus: “King Antiochus to his brother Lysias,
greeting.
[23] Now that our father has gone on to the gods, we desire that the
subjects of the kingdom be undisturbed in caring for their own affairs.
[24] We have heard that the Jews do not consent to our father’s change
to Greek customs but prefer their own way of living and ask that their own
customs be allowed them.
[25] Accordingly, since we choose that this nation also be free from
disturbance, our decision is that their temple be restored to them and that
they live according to the customs of their ancestors.
[26] You will do well, therefore, to send word to them and give them
pledges of friendship, so that they may know our policy and be of good cheer
and go on happily in the conduct of their own affairs.”
[27] To the nation the king’s letter was as follows: “King Antiochus to
the senate of the Jews and to the other Jews, greeting.
[28] If you are well, it is as we desire. We also are in good health.
[29] Menelaus has informed us that you wish to return home and look
after your own affairs.
[30] Therefore those who go home by the thirtieth day of Xanthicus will
have our pledge of friendship and full permission
[31] for the Jews to enjoy their own food and laws, just as formerly,
and none of them shall be molested in any way for what he may have done in
ignorance.
[32] And I have also sent Menelaus to encourage you.
[33] Farewell. The one hundred and forty-eighth year, Xanthicus
fifteenth.”
[34] The Romans also sent them a letter, which read thus: “Quintus
Memmius and Titus Manius, envoys of the Romans, to the people of the Jews,
greeting.
[35] With regard to what Lysias the kinsman of the king has granted you,
we also give consent.
[36] But as to the matters which he decided are to be referred to the
king, as soon as you have considered them, send some one promptly, so that we
may make proposals appropriate for you. For we are on our way to Antioch.
[37] Therefore make haste and send some men, so that we may have your
judgment.
[38] Farewell. The one hundred and forty-eighth year, Xanthicus
fifteenth.”
CHAPTER 12
[1] When
this agreement had been reached, Lysias returned to the king, and the Jews went
about their farming.
[2] But some of the governors in various places, Timothy and Apollonius
the son of Gennaeus, as well as Hieronymus and Demophon, and in addition to
these Nicanor the governor of Cyprus, would not let them live quietly and in
peace.
[3] And some men of Joppa did so ungodly a deed as this: they invited
the Jews who lived among them to embark, with their wives and children, on
boats which they had provided, as though there were no ill will to the Jews;
[4] and this was done by public vote of the city. And when they
accepted, because they wished to live peaceably and suspected nothing, the men
of Joppa took them out to sea and drowned them, not less than two hundred.
[5] When Judas heard of the cruelty visited on his countrymen, he gave
orders to his men
[6] and, calling upon God the righteous Judge, attacked the murderers of
his brethren. He set fire to the harbor by night, and burned the boats, and
massacred those who had taken refuge there.
[7] Then, because the city’s gates were closed, he withdrew, intending to
come again and root out the whole community of Joppa.
[8] But learning that the men in Jamnia meant in the same way to wipe
out the Jews who were living among them,
[9] he attacked the people of Jamnia by night and set fire to the harbor
and the fleet, so that the glow of the light was seen in Jerusalem, thirty
miles distant.
[10] When they had gone more than a mile from there, on their march
against Timothy, not less than five thousand Arabs with five hundred horsemen
attacked them.
[11] After a hard fight Judas and his men won the victory, by the help
of God. The defeated nomads besought Judas to grant them pledges of friendship,
promising to give him cattle and to help his people in all other ways.
[12] Judas, thinking that they might really be useful in many ways,
agreed to make peace with them; and after receiving his pledges they departed
to their tents.
[13] He also attacked a certain city which was strongly fortified with
earthworks and walls, and inhabited by all sorts of Gentiles. Its name was
Caspin.
[14] And those who were within, relying on the strength of the walls and
on their supply of provisions, behaved most insolently toward Judas and his
men, railing at them and even blaspheming and saying unholy things.
[15] But Judas and his men, calling upon the great Sovereign of the
world, who without battering-rams or engines of war overthrew Jericho in the
days of Joshua, rushed furiously upon the walls.
[16] They took the city by the will of God, and slaughtered untold
numbers, so that the adjoining lake, a quarter of a mile wide, appeared to be
running over with blood.
[17] When they had gone ninety-five miles from there, they came to
Charax, to the Jews who are called Toubiani.
[18] They did not find Timothy in that region, for he had by then
departed from the region without accomplishing anything, though in one place he
had left a very strong garrison.
[19] Dositheus and Sosipater, who were captains under Maccabeus, marched
out and destroyed those whom Timothy had left in the stronghold, more than ten
thousand men.
[20] But Maccabeus arranged his army in divisions, set men in command of
the divisions, and hastened after Timothy, who had with him a hundred and
twenty thousand infantry and two thousand five hundred cavalry.
[21] When Timothy learned of the approach of Judas, he sent off the
women and the children and also the baggage to a place called Carnaim; for that
place was hard to besiege and difficult of access because of the narrowness of
all the approaches.
[22] But when Judas’ first division appeared, terror and fear came over
the enemy at the manifestation to them of him who sees all things; and they
rushed off in flight and were swept on, this way and that, so that often they
were injured by their own men and pierced by the points of their swords.
[23] And Judas pressed the pursuit with the utmost vigor, putting the
sinners to the sword, and destroyed as many as thirty thousand men.
[24] Timothy himself fell into the hands of Dositheus and Sosipater and
their men. With great guile he besought them to let him go in safety, because
he held the parents of most of them and the brothers of some and no
consideration would be shown them.
[25] And when with many words he had confirmed his solemn promise to
restore them unharmed, they let him go, for the sake of saving their brethren.
[26] Then Judas marched against Carnaim and the temple of Atargatis, and
slaughtered twenty-five thousand people.
[27] After the rout and destruction of these, he marched also against
Ephron, a fortified city where Lysias dwelt with multitudes of people of all
nationalities. Stalwart young men took their stand before the walls and made a
vigorous defense; and great stores of war engines and missiles were there.
[28] But the Jews called upon the Sovereign who with power shatters the
might of his enemies, and they got the city into their hands, and killed as
many as twenty-five thousand of those who were within it.
[29] Setting out from there, they hastened to Scythopolis, which is
seventy-five miles from Jerusalem.
[30] But when the Jews who dwelt there bore witness to the good will
which the people of Scythopolis had shown them and their kind treatment of them
in times of misfortune,
[31] they thanked them and exhorted them to be well disposed to their
race in the future also. Then they went up to Jerusalem, as the feast of weeks
was close at hand.
[32] After the feast called Pentecost, they hastened against Gorgias,
the governor of Idumea.
[33] And he came out with three thousand infantry and four hundred cavalry.
[34] When they joined battle, it happened that a few of the Jews fell.
[35] But a certain Dositheus, one of Bacenor’s men, who was on horseback
and was a strong man, caught hold of Gorgias, and grasping his cloak was
dragging him off by main strength, wishing to take the accursed man alive, when
one of the Thracian horsemen bore down upon him and cut off his arm; so Gorgias
escaped and reached Marisa.
[36] As Esdris and his men had been fighting for a long time and were
weary, Judas called upon the Lord to show himself their ally and leader in the
battle.
[37] In the language of their fathers he raised the battle cry, with
hymns; then he charged against Gorgias’ men when they were not expecting it,
and put them to flight.
[38] Then Judas assembled his army and went to the city of Adullam. As
the seventh day was coming on, they purified themselves according to the
custom, and they kept the sabbath there.
[39] On the next day, as by that time it had become necessary, Judas and
his men went to take up the bodies of the fallen and to bring them back to lie
with their kinsmen in the sepulchres of their fathers.
[40] Then under the tunic of every one of the dead they found sacred
tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became
clear to all that this was why these men had fallen.
[41] So they all blessed the ways of the Lord, the righteous Judge, who
reveals the things that are hidden;
[42] and they turned to prayer, beseeching that the sin which had been
committed might be wholly blotted out. And the noble Judas exhorted the people
to keep themselves free from sin, for they had seen with their own eyes what
had happened because of the sin of those who had fallen.
[43] He also took up a collection, man by man, to the amount of two
thousand drachmas of silver, and sent it to Jerusalem to provide for a sin
offering. In doing this he acted very well and honorably, taking account of the
resurrection.
[44] For if he were not expecting that those who had fallen would rise
again, it would have been superfluous and foolish to pray for the dead.
[45] But if he was looking to the splendid reward that is laid up for
those who fall asleep in godliness, it was a holy and pious thought. Therefore
he made atonement for the dead, that they might be delivered from their sin.
CHAPTER 13
[1] In
the one hundred and forty-ninth year word came to Judas and his men that
Antiochus Eupator was coming with a great army against Judea,
[2] and with him Lysias, his guardian, who had charge of the government.
Each of them had a Greek force of one hundred and ten thousand infantry, five
thousand three hundred cavalry, twenty-two elephants, and three hundred
chariots armed with scythes.
[3] Menelaus also joined them and with utter hypocrisy urged Antiochus
on, not for the sake of his country’s welfare, but because he thought that he
would be established in office.
[4] But the King of kings aroused the anger of Antiochus against the
scoundrel; and when Lysias informed him that this man was to blame for all the
trouble, he ordered them to take him to Beroea and to put him to death by the
method which is the custom in that place.
[5] For there is a tower in that place, fifty cubits high, full of
ashes, and it has a rim running around it which on all sides inclines precipitously
into the ashes.
[6] There they all push to destruction any man guilty of sacrilege or
notorious for other crimes.
[7] By such a fate it came about that Menelaus the lawbreaker died,
without even burial in the earth.
[8] And this was eminently just; because he had committed many sins
against the altar whose fire and ashes were holy, he met his death in ashes.
[9] The king with barbarous arrogance was coming to show the Jews things
far worse than those that had been done in his father’s time.
[10] But when Judas heard of this, he ordered the people to call upon
the Lord day and night, now if ever to help those who were on the point of
being deprived of the law and their country and the holy temple,
[11] and not to let the people who had just begun to revive fall into
the hands of the blasphemous Gentiles.
[12] When they had all joined in the same petition and had besought the
merciful Lord with weeping and fasting and lying prostrate for three days
without ceasing, Judas exhorted them and ordered them to stand ready.
[13] After consulting privately with the elders, he determined to march
out and decide the matter by the help of God before the king’s army could enter
Judea and get possession of the city.
[14] So, committing the decision to the Creator of the world and
exhorting his men to fight nobly to the death for the laws, temple, city,
country, and commonwealth, he pitched his camp near Modein.
[15] He gave his men the watchword, “God’s victory,” and with a picked
force of the bravest young men, he attacked the king’s pavilion at night and
slew as many as two thousand men in the camp. He stabbed the leading elephant
and its rider.
[16] In the end they filled the camp with terror and confusion and
withdrew in triumph.
[17] This happened, just as day was dawning, because the Lord’s help
protected him.
[18] The king, having had a taste of the daring of the Jews, tried
strategy in attacking their positions.
[19] He advanced against Beth-zur, a strong fortress of the Jews, was
turned back, attacked again, and was defeated.
[20] Judas sent in to the garrison whatever was necessary.
[21] But Rhodocus, a man from the ranks of the Jews, gave secret
information to the enemy; he was sought for, caught, and put in prison.
[22] The king negotiated a second time with the people in Beth-zur, gave
pledges, received theirs, withdrew, attacked Judas and his men, was defeated;
[23] he got word that Philip, who had been left in charge of the
government, had revolted in Antioch; he was dismayed, called in the Jews, yielded
and swore to observe all their rights, settled with them and offered sacrifice,
honored the sanctuary and showed generosity to the holy place.
[24] He received Maccabeus, left Hegemonides as governor from Ptolemais
to Gerar,
[25] and went to Ptolemais. The people of Ptolemais were indignant over
the treaty; in fact they were so angry that they wanted to annul its terms.
[26] Lysias took the public platform, made the best possible defense,
convinced them, appeased them, gained their good will, and set out for Antioch.
This is how the king’s attack and withdrawal turned out.
CHAPTER 14
[1]
Three years later, word came to Judas and his men that Demetrius, the son of
Seleucus, had sailed into the harbor of Tripolis with a strong army and a
fleet,
[2] and had taken possession of the country, having made away with
Antiochus and his guardian Lysias.
[3] Now a certain Alcimus, who had formerly been high priest but had
wilfully defiled himself in the times of separation, realized that there was no
way for him to be safe or to have access again to the holy altar,
[4] and went to King Demetrius in about the one hundred and fifty-first
year, presenting to him a crown of gold and a palm, and besides these some of
the customary olive branches from the temple. During that day he kept quiet.
[5] But he found an opportunity that furthered his mad purpose when he
was invited by Demetrius to a meeting of the council and was asked about the
disposition and intentions of the Jews. He answered:
[6] “Those of the Jews who are called Hasideans, whose leader is Judas
Maccabeus, are keeping up war and stirring up sedition, and will not let the
kingdom attain tranquillity.
[7] Therefore I have laid aside my ancestral glory — I mean the high
priesthood — and have now come here,
[8] first because I am genuinely concerned for the interests of the
king, and second because I have regard also for my fellow citizens. For through
the folly of those whom I have mentioned our whole nation is now in no small
misfortune.
[9] Since you are acquainted, O king, with the details of this matter,
deign to take thought for our country and our hard-pressed nation with the
gracious kindness which you show to all.
[10] For as long as Judas lives, it is impossible for the government to
find peace.”
[11] When he had said this, the rest of the king’s friends, who were
hostile to Judas, quickly inflamed Demetrius still more.
[12] And he immediately chose Nicanor, who had been in command of the
elephants, appointed him governor of Judea, and sent him off
[13] with orders to kill Judas and scatter his men, and to set up
Alcimus as high priest of the greatest temple.
[14] And the Gentiles throughout Judea, who had fled before Judas,
flocked to join Nicanor, thinking that the misfortunes and calamities of the
Jews would mean prosperity for themselves.
[15] When the Jews heard of Nicanor’s coming and the gathering of the
Gentiles, they sprinkled dust upon their heads and prayed to him who
established his own people for ever and always upholds his own heritage by
manifesting himself.
[16] At the command of the leader, they set out from there immediately
and engaged them in battle at a village called Dessau.
[17] Simon, the brother of Judas, had encountered Nicanor, but had been
temporarily checked because of the sudden consternation created by the enemy.
[18] Nevertheless Nicanor, hearing of the valor of Judas and his men and
their courage in battle for their country, shrank from deciding the issue by
bloodshed.
[19] Therefore he sent Posidonius and Theodotus and Mattathias to give
and receive pledges of friendship.
[20] When the terms had been fully considered, and the leader had
informed the people, and it had appeared that they were of one mind, they
agreed to the covenant.
[21] And the leaders set a day on which to meet by themselves. A chariot
came forward from each army; seats of honor were set in place;
[22] Judas posted armed men in readiness at key places to prevent sudden
treachery on the part of the enemy; they held the proper conference.
[23] Nicanor stayed on in Jerusalem and did nothing out of the way, but
dismissed the flocks of people that had gathered.
[24] And he kept Judas always in his presence; he was warmly attached to
the man.
[25] And he urged him to marry and have children; so he married, settled
down, and shared the common life.
[26] But when Alcimus noticed their good will for one another, he took
the covenant that had been made and went to Demetrius. He told him that Nicanor
was disloyal to the government, for he had appointed that conspirator against
the kingdom, Judas, to be his successor.
[27] The king became excited and, provoked by the false accusations of
that depraved man, wrote to Nicanor, stating that he was displeased with the
covenant and commanding him to send Maccabeus to Antioch as a prisoner without
delay.
[28] When this message came to Nicanor, he was troubled and grieved that
he had to annul their agreement when the man had done no wrong.
[29] Since it was not possible to oppose the king, he watched for an
opportunity to accomplish this by a stratagem.
[30] But Maccabeus, noticing that Nicanor was more austere in his
dealings with him and was meeting him more rudely than had been his custom,
concluded that this austerity did not spring from the best motives. So he
gathered not a few of his men, and went into hiding from Nicanor.
[31] When the latter became aware that he had been cleverly outwitted by
the man, he went to the great and holy temple while the priests were offering
the customary sacrifices, and commanded them to hand the man over.
[32] And when they declared on oath that they did not know where the man
was whom he sought,
[33] he stretched out his right hand toward the sanctuary, and swore
this oath: “If you do not hand Judas over to me as a prisoner, I will level
this precinct of God to the ground and tear down the altar, and I will build
here a splendid temple to Dionysus.”
[34] Having said this, he went away. Then the priests stretched forth
their hands toward heaven and called upon the constant Defender of our nation,
in these words:
[35] “O Lord of all, who hast need of nothing, thou wast pleased that
there be a temple for thy habitation among us;
[36] so now, O holy One, Lord of all holiness, keep undefiled for ever
this house that has been so recently purified.”
[37] A certain Razis, one of the elders of Jerusalem, was denounced to
Nicanor as a man who loved his fellow citizens and was very well thought of and
for his good will was called father of the Jews.
[38] For in former times, when there was no mingling with the Gentiles,
he had been accused of Judaism, and for Judaism he had with all zeal risked
body and life.
[39] Nicanor, wishing to exhibit the enmity which he had for the Jews,
sent more than five hundred soldiers to arrest him;
[40] for he thought that by arresting him he would do them an injury.
[41] When the troops were about to capture the tower and were forcing
the door of the courtyard, they ordered that fire be brought and the doors
burned. Being surrounded, Razis fell upon his own sword,
[42] preferring to die nobly rather than to fall into the hands of
sinners and suffer outrages unworthy of his noble birth.
[43] But in the heat of the struggle he did not hit exactly, and the
crowd was now rushing in through the doors. He bravely ran up on the wall, and
manfully threw himself down into the crowd.
[44] But as they quickly drew back, a space opened and he fell in the
middle of the empty space.
[45] Still alive and aflame with anger, he rose, and though his blood
gushed forth and his wounds were severe he ran through the crowd; and standing
upon a steep rock,
[46] with his blood now completely drained from him, he tore out his
entrails, took them with both hands and hurled them at the crowd, calling upon
the Lord of life and spirit to give them back to him again. This was the manner
of his death.
CHAPTER 15
[1] When
Nicanor heard that Judas and his men were in the region of Samaria, he made
plans to attack them with complete safety on the day of rest.
[2] And when the Jews who were compelled to follow him said, “Do not
destroy so savagely and barbarously, but show respect for the day which he who
sees all things has honored and hallowed above other days,”
[3] the thrice-accursed wretch asked if there were a sovereign in heaven
who had commanded the keeping of the sabbath day.
[4] And when they declared, “It is the living Lord himself, the
Sovereign in heaven, who ordered us to observe the seventh day,”
[5] he replied, “And I am a sovereign also, on earth, and I command you
to take up arms and finish the king’s business.” Nevertheless, he did not
succeed in carrying out his abominable design.
[6] This Nicanor in his utter boastfulness and arrogance had determined
to erect a public monument of victory over Judas and his men.
[7] But Maccabeus did not cease to trust with all confidence that he
would get help from the Lord.
[8] And he exhorted his men not to fear the attack of the Gentiles, but
to keep in mind the former times when help had come to them from heaven, and
now to look for the victory which the Almighty would give them.
[9] Encouraging them from the law and the prophets, and reminding them
also of the struggles they had won, he made them the more eager.
[10] And when he had aroused their courage, he gave his orders, at the
same time pointing out the perfidy of the Gentiles and their violation of
oaths.
[11] He armed each of them not so much with confidence in shields and
spears as with the inspiration of brave words, and he cheered them all by
relating a dream, a sort of vision, which was worthy of belief.
[12] What he saw was this: Onias, who had been high priest, a noble and
good man, of modest bearing and gentle manner, one who spoke fittingly and had
been trained from childhood in all that belongs to excellence, was praying with
outstretched hands for the whole body of the Jews.
[13] Then likewise a man appeared, distinguished by his gray hair and
dignity, and of marvelous majesty and authority.
[14] And Onias spoke, saying, “This is a man who loves the brethren and
prays much for the people and the holy city, Jeremiah, the prophet of God.”
[15] Jeremiah stretched out his right hand and gave to Judas a golden
sword, and as he gave it he addressed him thus:
[16] “Take this holy sword, a gift from God, with which you will strike
down your adversaries.”
[17] Encouraged by the words of Judas, so noble and so effective in
arousing valor and awaking manliness in the souls of the young, they determined
not to carry on a campaign but to attack bravely, and to decide the matter, by
fighting hand to hand with all courage, because the city and the sanctuary and
the temple were in danger.
[18] Their concern for wives and children, and also for brethren and
relatives, lay upon them less heavily; their greatest and first fear was for
the consecrated sanctuary.
[19] And those who had to remain in the city were in no little distress,
being anxious over the encounter in the open country.
[20] When all were now looking forward to the coming decision, and the
enemy was already close at hand with their army drawn up for battle, the
elephants strategically stationed and the cavalry deployed on the flanks,
[21] Maccabeus, perceiving the hosts that were before him and the varied
supply of arms and the savagery of the elephants, stretched out his hands
toward heaven and called upon the Lord who works wonders; for he knew that it
is not by arms, but as the Lord decides, that he gains the victory for those
who deserve it.
[22] And he called upon him in these words: “O Lord, thou didst send thy
angel in the time of Hezekiah king of Judea, and he slew fully a hundred and
eighty-five thousand in the camp of Sennacherib.
[23] So now, O Sovereign of the heavens, send a good angel to carry
terror and trembling before us.
[24] By the might of thy arm may these blasphemers who come against thy
holy people be struck down.” With these words he ended his prayer.
[25] Nicanor and his men advanced with trumpets and battle songs;
[26] and Judas and his men met the enemy in battle with invocation to
God and prayers.
[27] So, fighting with their hands and praying to God in their hearts,
they laid low no less than thirty-five thousand men, and were greatly gladdened
by God’s manifestation.
[28] When the action was over and they were returning with joy, they
recognized Nicanor, lying dead, in full armor.
[29] Then there was shouting and tumult, and they blessed the Sovereign
Lord in the language of their fathers.
[30] And the man who was ever in body and soul the defender of his
fellow citizens, the man who maintained his youthful good will toward his
countrymen, ordered them to cut off Nicanor’s head and arm and carry them to
Jerusalem.
[31] And when he arrived there and had called his countrymen together
and stationed the priests before the altar, he sent for those who were in the
citadel.
[32] He showed them the vile Nicanor’s head and that profane man’s arm,
which had been boastfully stretched out against the holy house of the Almighty;
[33] and he cut out the tongue of the ungodly Nicanor and said that he
would give it piecemeal to the birds and hang up these rewards of his folly
opposite the sanctuary.
[34] And they all, looking to heaven, blessed the Lord who had
manifested himself, saying, “Blessed is he who has kept his own place
undefiled.”
[35] And he hung Nicanor’s head from the citadel, a clear and
conspicuous sign to every one of the help of the Lord.
[36] And they all decreed by public vote never to let this day go
unobserved, but to celebrate the thirteenth day of the twelfth month — which is
called Adar in the Syrian language — the day before Mordecai’s day.
[37] This, then, is how matters turned out with Nicanor. And from that
time the city has been in the possession of the Hebrews. So I too will here end
my story.
[38] If it is well told and to the point, that is what I myself desired;
if it is poorly done and mediocre, that was the best I could do.
[39] For just as it is harmful to drink wine alone, or, again, to drink
water alone, while wine mixed with water is sweet and delicious and enhances
one’s enjoyment, so also the style of the story delights the ears of those who
read the work. And here will be the end.
3
MACCABEES
CHAPTER 1
[1] When
Philopator learned from those who returned that the regions which he had
controlled had been seized by Antiochus, he gave orders to all his forces, both
infantry and cavalry, took with him his sister Arsinoe, and marched out to the
region near Raphia, where Antiochus’s supporters were encamped.
[2] But a certain Theodotus, determined to carry out the plot he had
devised, took with him the best of the Ptolemaic arms that had been previously
issued to him, and crossed over by night to the tent of Ptolemy, intending
single-handed to kill him and thereby end the war.
[3] But Dositheus, known as the son of Drimylus, a Jew by birth who
later changed his religion and apostatized from the ancestral traditions, had
led the king away and arranged that a certain insignificant man should sleep in
the tent; and so it turned out that this man incurred the vengeance meant for
the king.
[4] When a bitter fight resulted, and matters were turning out rather in
favor of Antiochus, Arsinoe went to the troops with wailing and tears, her
locks all disheveled, and exhorted them to defend themselves and their children
and wives bravely, promising to give them each two minas of gold if they won
the battle.
[5] And so it came about that the enemy was routed in the action, and
many captives also were taken.
[6] Now that he had foiled the plot, Ptolemy decided to visit the
neighboring cities and encourage them.
[7] By doing this, and by endowing their sacred enclosures with gifts,
he strengthened the morale of his subjects.
[8] Since the Jews had sent some of their council and elders to greet
him, to bring him gifts of welcome, and to congratulate him on what had
happened, he was all the more eager to visit them as soon as possible.
[9] After he had arrived in Jerusalem, he offered sacrifice to the
supreme God and made thank-offerings and did what was fitting for the holy
place. Then, upon entering the place and being impressed by its excellence and
its beauty,
[10] he marveled at the good order of the temple, and conceived a desire
to enter the holy of holies.
[11] When they said that this was not permitted, because not even
members of their own nation were allowed to enter, nor even all of the priests,
but only the high priest who was pre-eminent over all, and he only once a year,
the king was by no means persuaded.
[12] Even after the law had been read to him, he did not cease to
maintain that he ought to enter, saying, “Even if those men are deprived of
this honor, I ought not to be.”
[13] And he inquired why, when he entered every other temple, no one
there had stopped him.
[14] And someone heedlessly said that it was wrong to take this as a
sign in itself.
[15] “But since this has happened,” the king said, “why should not I at
least enter, whether they wish it or not?”
[16] Then the priests in all their vestments prostrated themselves and
entreated the supreme God to aid in the present situation and to avert the
violence of this evil design, and they filled the temple with cries and tears;
[17] and those who remained behind in the city were agitated and hurried
out, supposing that something mysterious was occurring.
[18] The virgins who had been enclosed in their chambers rushed out with
their mothers, sprinkled their hair with dust, and filled the streets with
groans and lamentations.
[19] Those women who had recently been arrayed for marriage abandoned
the bridal chambers prepared for wedded union, and, neglecting proper modesty,
in a disorderly rush flocked together in the city.
[20] Mothers and nurses abandoned even newborn children here and there,
some in houses and some in the streets, and without a backward look they
crowded together at the most high temple.
[21] Various were the supplications of those gathered there because of
what the king was profanely plotting.
[22] In addition, the bolder of the citizens would not tolerate the
completion of his plans or the fulfillment of his intended purpose.
[23] They shouted to their fellows to take arms and die courageously for
the ancestral law, and created a considerable disturbance in the holy place;
and being barely restrained by the old men and the elders, they resorted to the
same posture of supplication as the others.
[24] Meanwhile the crowd, as before, was engaged in prayer,
[25] while the elders near the king tried in various ways to change his
arrogant mind from the plan that he had conceived.
[26] But he, in his arrogance, took heed of nothing, and began now to
approach, determined to bring the aforesaid plan to a conclusion.
[27] When those who were around him observed this, they turned, together
with our people, to call upon him who has all power to defend them in the
present trouble and not to overlook this unlawful and haughty deed.
[28] The continuous, vehement, and concerted cry of the crowds resulted
in an immense uproar;
[29] for it seemed that not only the men but also the walls and the whole
earth around echoed, because indeed all at that time preferred death to the
profanation of the place.
CHAPTER 2
[1] Then
the high priest Simon, facing the sanctuary, bending his knees and extending
his hands with calm dignity, prayed as follows:
[2] “Lord, Lord, king of the heavens, and sovereign of all creation,
holy among the holy ones, the only ruler, almighty, give attention to us who
are suffering grievously from an impious and profane man, puffed up in his
audacity and power.
[3] For you, the creator of all things and the governor of all, are a
just Ruler, and you judge those who have done anything in insolence and
arrogance.
[4] You destroyed those who in the past committed injustice, among whom
were even giants who trusted in their strength and boldness, whom you destroyed
by bringing upon them a boundless flood.
[5] You consumed with fire and sulphur the men of Sodom who acted
arrogantly, who were notorious for their vices; and you made them an example to
those who should come afterward.
[6] You made known your mighty power by inflicting many and varied
punishments on the audacious Pharaoh who had enslaved your holy people Israel.
[7] And when he pursued them with chariots and a mass of troops, you
overwhelmed him in the depths of the sea, but carried through safely those who
had put their confidence in you, the Ruler over the whole creation.
[8] And when they had seen works of your hands, they praised you, the
Almighty.
[9] You, O King, when you had created the boundless and immeasurable
earth, chose this city and sanctified this place for your name, though you have
no need of anything; and when you had glorified it by your magnificent
manifestation, you made it a firm foundation for the glory of your great and
honored name.
[10] And because you love the house of Israel, you promised that if we
should have reverses, and tribulation should overtake us, you would listen to
our petition when we come to this place and pray.
[11] And indeed you are faithful and true.
[12] And because oftentimes when our fathers were oppressed you helped
them in their humiliation, and rescued them from great evils,
[13] see now, O holy King, that because of our many and great sins we
are crushed with suffering, subjected to our enemies, and overtaken by
helplessness.
[14] In our downfall this audacious and profane man undertakes to
violate the holy place on earth dedicated to your glorious name.
[15] For your dwelling, the heaven of heavens, is unapproachable by man.
[16] But because you graciously bestowed your glory upon your people
Israel, you sanctified this place.
[17] Do not punish us for the defilement committed by these men, or call
us to account for this profanation, lest the transgressors boast in their wrath
or exult in the arrogance of their tongue, saying,
[18] `We have trampled down the house of the sanctuary as offensive
houses are trampled down.’
[19] Wipe away our sins and disperse our errors, and reveal your mercy
at this hour.
[20] Speedily let your mercies overtake us, and put praises in the mouth
of those who are downcast and broken in spirit, and give us peace.”
[21] Thereupon God, who oversees all things, the first Father of all,
holy among the holy ones, having heard the lawful supplication, scourged him
who had exalted himself in insolence and audacity.
[22] He shook him on this side and that as a reed is shaken by the wind,
so that he lay helpless on the ground and, besides being paralyzed in his
limbs, was unable even to speak, since he was smitten by a righteous judgment.
[23] Then both friends and bodyguards, seeing the severe punishment that
had overtaken him, and fearing lest he should lose his life, quickly dragged
him out, panic-stricken in their exceedingly great fear.
[24] After a while he recovered, and though he had been punished, he by
no means repented, but went away uttering bitter threats.
[25] When he arrived in Egypt, he increased in his deeds of malice,
abetted by the previously mentioned drinking companions and comrades, who were
strangers to everything just.
[26] He was not content with his uncounted licentious deeds, but he also
continued with such audacity that he framed evil reports in the various
localities; and many of his friends, intently observing the king’s purpose,
themselves also followed his will.
[27] He proposed to inflict public disgrace upon the Jewish community,
and he set up a stone on the tower in the courtyard with this inscription:
[28] “None of those who do not sacrifice shall enter their sanctuaries,
and all Jews shall be subjected to a registration involving poll tax and to the
status of slaves. Those who object to this are to be taken by force and put to
death;
[29] those who are registered are also to be branded on their bodies by
fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to
their former limited status.”
[30] In order that he might not appear to be an enemy to all, he
inscribed below: “But if any of them prefer to join those who have been
initiated into the mysteries, they shall have equal citizenship with the
Alexandrians.”
[31] Now some, however, with an obvious abhorrence of the price to be
exacted for maintaining the religion of their city, readily gave themselves up,
since they expected to enhance their reputation by their future association
with the king.
[32] But the majority acted firmly with a courageous spirit and did not
depart from their religion; and by paying money in exchange for life they
confidently attempted to save themselves from the registration.
[33] They remained resolutely hopeful of obtaining help, and they abhorred
those who separated themselves from them, considering them to be enemies of the
Jewish nation, and depriving them of common fellowship and mutual help.
CHAPTER 3
[1] When
the impious king comprehended this situation, he became so infuriated that not
only was he enraged against those Jews who lived in Alexandria, but was still
more bitterly hostile toward those in the countryside; and he ordered that all
should promptly be gathered into one place, and put to death by the most cruel
means.
[2] While these matters were being arranged, a hostile rumor was
circulated against the Jewish nation by men who conspired to do them ill, a
pretext being given by a report that they hindered others from the observance
of their customs.
[3] The Jews, however, continued to maintain good will and unswerving
loyalty toward the dynasty;
[4] but because they worshiped God and conducted themselves by his law,
they kept their separateness with respect to foods. For this reason they
appeared hateful to some;
[5] but since they adorned their style of life with the good deeds of
upright people, they were established in good repute among all men.
[6] Nevertheless those of other races paid no heed to their good service
to their nation, which was common talk among all;
[7] instead they gossiped about the differences in worship and foods,
alleging that these people were loyal neither to the king nor to his
authorities, but were hostile and greatly opposed to his government. So they
attached no ordinary reproach to them.
[8] The Greeks in the city, though wronged in no way, when they saw an
unexpected tumult around these people and the crowds that suddenly were
forming, were not strong enough to help them, for they lived under tyranny.
They did try to console them, being grieved at the situation, and expected that
matters would change;
[9] for such a great community ought not be left to its fate when it had
committed no offense.
[10] And already some of their neighbors and friends and business
associates had taken some of them aside privately and were pledging to protect
them and to exert more earnest efforts for their assistance.
[11] Then the king, boastful of his present good fortune, and not
considering the might of the supreme God, but assuming that he would persevere
constantly in his same purpose, wrote this letter against them:
[12] “King Ptolemy Philopator to his generals and soldiers in Egypt and
all its districts, greetings and good health.
[13] I myself and our government are faring well.
[14] When our expedition took place in Asia, as you yourselves know, it
was brought to conclusion, according to plan, by the gods’ deliberate alliance
with us in battle,
[15] and we considered that we should not rule the nations inhabiting
Coele-Syria and Phoenicia by the power of the spear but should cherish them
with clemency and great benevolence, gladly treating them well.
[16] And when we had granted very great revenues to the temples in the
cities, we came on to Jerusalem also, and went up to honor the temple of those
wicked people, who never cease from their folly.
[17] They accepted our presence by word, but insincerely by deed,
because when we proposed to enter their inner temple and honor it with
magnificent and most beautiful offerings,
[18] they were carried away by their traditional conceit, and excluded
us from entering; but they were spared the exercise of our power because of the
benevolence which we have toward all.
[19] By maintaining their manifest ill-will toward us, they become the
only people among all nations who hold their heads high in defiance of kings
and their own benefactors, and are unwilling to regard any action as sincere.
[20] “But we, when we arrived in Egypt victorious, accommodated
ourselves to their folly and did as was proper, since we treat all nations with
benevolence.
[21] Among other things, we made known to all our amnesty toward their
compatriots here, both because of their alliance with us and the myriad affairs
liberally entrusted to them from the beginning; and we ventured to make a
change, by deciding both to deem them worthy of Alexandrian citizenship and to
make them participants in our regular religious rites.
[22] But in their innate malice they took this in a contrary spirit, and
disdained what is good. Since they incline constantly to evil,
[23] they not only spurn the priceless citizenship, but also both by
speech and by silence they abominate those few among them who are sincerely
disposed toward us; in every situation, in accordance with their infamous way
of life, they secretly suspect that we may soon alter our policy.
[24] Therefore, fully convinced by these indications that they are
ill-disposed toward us in every way, we have taken precautions lest, if a
sudden disorder should later arise against us, we should have these impious people
behind our backs as traitors and barbarous enemies.
[25] Therefore we have given orders that, as soon as this letter shall
arrive, you are to send to us those who live among you, together with their
wives and children, with insulting and harsh treatment, and bound securely with
iron fetters, to suffer the sure and shameful death that befits enemies.
[26] For when these all have been punished, we are sure that for the
remaining time the government will be established for ourselves in good order
and in the best state.
[27] But whoever shelters any of the Jews, old people or children or
even infants, will be tortured to death with the most hateful torments,
together with his family.
[28] Any one willing to give information will receive the property of
the one who incurs the punishment, and also two thousand drachmas from the
royal treasury, and will be awarded his freedom.
[29] Every place detected sheltering a Jew is to be made unapproachable
and burned with fire, and shall become useless for all time to any mortal
creature.”
[30] The letter was written in the above form.
CHAPTER 4
[1] In
every place, then, where this decree arrived, a feast at public expense was
arranged for the Gentiles with shouts and gladness, for the inveterate enmity
which had long ago been in their minds was now made evident and outspoken.
[2] But among the Jews there was incessant mourning, lamentation, and
tearful cries; everywhere their hearts were burning, and they groaned because
of the unexpected destruction that had suddenly been decreed for them.
[3] What district or city, or what habitable place at all, or what
streets were not filled with mourning and wailing for them?
[4] For with such a harsh and ruthless spirit were they being sent off,
all together, by the generals in the several cities, that at the sight of their
unusual punishments, even some of their enemies, perceiving the common object
of pity before their eyes, reflected upon the uncertainty of life and shed
tears at the most miserable expulsion of these people.
[5] For a multitude of gray-headed old men, sluggish and bent with age,
was being led away, forced to march at a swift pace by the violence with which
they were driven in such a shameful manner.
[6] And young women who had just entered the bridal chamber to share
married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled
with ashes, and were carried away unveiled, all together raising a lament
instead of a wedding song, as they were torn by the harsh treatment of the
heathen.
[7] In bonds and in public view they were violently dragged along as far
as the place of embarkation.
[8] Their husbands, in the prime of youth, their necks encircled with
ropes instead of garlands, spent the remaining days of their marriage festival
in lamentations instead of good cheer and youthful revelry, seeing death
immediately before them.
[9] They were brought on board like wild animals, driven under the
constraint of iron bonds; some were fastened by the neck to the benches of the
boats, others had their feet secured by unbreakable fetters,
[10] and in addition they were confined under a solid deck, so that with
their eyes in total darkness, they should undergo treatment befitting traitors
during the whole voyage.
[11] When these men had been brought to the place called Schedia, and
the voyage was concluded as the king had decreed, he commanded that they should
be enclosed in the hippodrome which had been built with a monstrous perimeter
wall in front of the city, and which was well suited to make them an obvious spectacle
to all coming back into the city and to those from the city going out into the
country, so that they could neither communicate with the king’s forces nor in
any way claim to be inside the circuit of the city.
[12] And when this had happened, the king, hearing that the Jews’
compatriots from the city frequently went out in secret to lament bitterly the
ignoble misfortune of their brothers,
[13] ordered in his rage that these men be dealt with in precisely the
same fashion as the others, not omitting any detail of their punishment.
[14] The entire race was to be registered individually, not for the hard
labor that has been briefly mentioned before, but to be tortured with the
outrages that he had ordered, and at the end to be destroyed in the space of a
single day.
[15] The registration of these people was therefore conducted with
bitter haste and zealous intentness from the rising of the sun till its
setting, and though uncompleted it stopped after forty days.
[16] The king was greatly and continually filled with joy, organizing
feasts in honor of all his idols, with a mind alienated from truth and with a
profane mouth, praising speechless things that are not able even to communicate
or to come to one’s help, and uttering improper words against the supreme God.
[17] But after the previously mentioned interval of time the scribes
declared to the king that they were no longer able to take the census of the
Jews because of their innumerable multitude,
[18] although most of them were still in the country, some still
residing in their homes, and some at the place; the task was impossible for all
the generals in Egypt.
[19] After he had threatened them severely, charging that they had been
bribed to contrive a means of escape, he was clearly convinced about the matter
[20] when they said and proved that both the paper and the pens they
used for writing had already given out.
[21] But this was an act of the invincible providence of him who was
aiding the Jews from heaven.
CHAPTER 5
[1] Then
the king, completely inflexible, was filled with overpowering anger and wrath;
so he summoned Hermon, keeper of the elephants,
[2] and ordered him on the following day to drug all the elephants —
five hundred in number — with large handfuls of frankincense and plenty of
unmixed wine, and to drive them in, maddened by the lavish abundance of liquor,
so that the Jews might meet their doom.
[3] When he had given these orders he returned to his feasting, together
with those of his friends and of the army who were especially hostile toward
the Jews.
[4] And Hermon, keeper of the elephants, proceeded faithfully to carry
out the orders.
[5] The servants in charge of the Jews went out in the evening and bound
the hands of the wretched people and arranged for their continued custody
through the night, convinced that the whole nation would experience its final
destruction.
[6] For to the Gentiles it appeared that the Jews were left without any
aid,
[7] because in their bonds they were forcibly confined on every side.
But with tears and a voice hard to silence they all called upon the Almighty
Lord and Ruler of all power, their merciful God and Father, praying
[8] that he avert with vengeance the evil plot against them and in a
glorious manifestation rescue them from the fate now prepared for them.
[9] So their entreaty ascended fervently to heaven.
[10] Hermon, however, when he had drugged the pitiless elephants until
they had been filled with a great abundance of wine and satiated with
frankincense, presented himself at the courtyard early in the morning to report
to the king about these preparations.
[11] But the Lord sent upon the king a portion of sleep, that
beneficence which from the beginning, night and day, is bestowed by him who
grants it to whomever he wishes.
[12] And by the action of the Lord he was overcome by so pleasant and
deep a sleep that he quite failed in his lawless purpose and was completely
frustrated in his inflexible plan.
[13] Then the Jews, since they had escaped the appointed hour, praised
their holy God and again begged him who is easily reconciled to show the might
of his all-powerful hand to the arrogant Gentiles.
[14] But now, since it was nearly the middle of the tenth hour, the
person who was in charge of the invitations, seeing that the guests were
assembled, approached the king and nudged him.
[15] And when he had with difficulty roused him, he pointed out that the
hour of the banquet was already slipping by, and he gave him an account of the
situation.
[16] The king, after considering this, returned to his drinking, and
ordered those present for the banquet to recline opposite him.
[17] When this was done he urged them to give themselves over to revelry
and to make the present portion of the banquet joyful by celebrating all the
more.
[18] After the party had been going on for some time, the king summoned
Hermon and with sharp threats demanded to know why the Jews had been allowed to
remain alive through the present day.
[19] But when he, with the corroboration of his friends, pointed out
that while it was still night he had carried out completely the order given
him,
[20] the king, possessed by a savagery worse than that of Phalaris, said
that the Jews were benefited by today’s sleep, “but,” he added, “tomorrow
without delay prepare the elephants in the same way for the destruction of the
lawless Jews!”
[21] When the king had spoken, all those present readily and joyfully
with one accord gave their approval, and each departed to his own home.
[22] But they did not so much employ the duration of the night in sleep
as in devising all sorts of insults for those they thought to be doomed.
[23] Then, as soon as the cock had crowed in the early morning, Hermon,
having equipped the beasts, began to move them along in the great colonnade.
[24] The crowds of the city had been assembled for this most pitiful
spectacle and they were eagerly waiting for daybreak.
[25] But the Jews, at their last gasp, since the time had run out,
stretched their hands toward heaven and with most tearful supplication and
mournful dirges implored the supreme God to help them again at once.
[26] The rays of the sun were not yet shed abroad, and while the king
was receiving his friends, Hermon arrived and invited him to come out,
indicating that what the king desired was ready for action.
[27] But he, upon receiving the report and being struck by the unusual
invitation to come out — since he had been completely overcome by
incomprehension — inquired what the matter was for which this had been so
zealously completed for him.
[28] This was the act of God who rules over all things, for he had
implanted in the king’s mind a forgetfulness of the things he had previously
devised.
[29] Then Hermon and all the king’s friends pointed out that the beasts
and the armed forces were ready, “O king, according to your eager purpose.”
[30] But at these words he was filled with an overpowering wrath,
because by the providence of God his whole mind had been deranged in regard to
these matters; and with a threatening look he said,
[31] “Were your parents or children present, I would have prepared them
to be a rich feast for the savage beasts instead of the Jews, who give me no
ground for complaint and have exhibited to an extraordinary degree a full and
firm loyalty to my ancestors.
[32] In fact you would have been deprived of life instead of these, were
it not for an affection arising from our nurture in common and your
usefulness.”
[33] So Hermon suffered an unexpected and dangerous threat, and his eyes
wavered and his face fell.
[34] The king’s friends one by one sullenly slipped away and dismissed
the assembled people, each to his own occupation.
[35] Then the Jews, upon hearing what the king had said, praised the
manifest Lord God, King of kings, since this also was his aid which they had received.
[36] The king, however, reconvened the party in the same manner and
urged the guests to return to their celebrating.
[37] After summoning Hermon he said in a threatening tone, “How many
times, you poor wretch, must I give you orders about these things?
[38] Equip the elephants now once more for the destruction of the Jews
tomorrow!”
[39] But the officials who were at table with him, wondering at his
instability of mind, remonstrated as follows:
[40] “O king, how long will you try us, as though we are idiots,
ordering now for a third time that they be destroyed, and again revoking your
decree in the matter?
[41] As a result the city is in a tumult because of its expectation; it
is crowded with masses of people, and also in constant danger of being plundered.”
[42] Upon this the king, a Phalaris in everything and filled with
madness, took no account of the changes of mind which had come about within him
for the protection of the Jews, and he firmly swore an irrevocable oath that he
would send them to death without delay, mangled by the knees and feet of the
beasts,
[43] and would also march against Judea and rapidly level it to the
ground with fire and spear, and by burning to the ground the temple
inaccessible to him would quickly render it forever empty of those who offered
sacrifices there.
[44] Then the friends and officers departed with great joy, and they
confidently posted the armed forces at the places in the city most favorable
for keeping guard.
[45] Now when the beasts had been brought virtually to a state of
madness, so to speak, by the very fragrant draughts of wine mixed with
frankincense and had been equipped with frightful devices, the elephant keeper
[46] entered at about dawn into the courtyard — the city now being
filled with countless masses of people crowding their way into the hippodrome —
and urged the king on to the matter at hand.
[47] So he, when he had filled his impious mind with a deep rage, rushed
out in full force along with the beasts, wishing to witness, with invulnerable
heart and with his own eyes, the grievous and pitiful destruction of the
aforementioned people.
[48] And when the Jews saw the dust raised by the elephants going out at
the gate and by the following armed forces, as well as by the trampling of the
crowd, and heard the loud and tumultuous noise,
[49] they thought that this was their last moment of life, the end of
their most miserable suspense, and giving way to lamentation and groans they
kissed each other, embracing relatives and falling into one another’s arms —
parents and children, mothers and daughters, and others with babies at their
breasts who were drawing their last milk.
[50] Not only this, but when they considered the help which they had
received before from heaven they prostrated themselves with one accord on the
ground, removing the babies from their breasts,
[51] and cried out in a very loud voice, imploring the Ruler over every
power to manifest himself and be merciful to them, as they stood now at the
gates of death.
CHAPTER 6
[1] Then
a certain Eleazar, famous among the priests of the country, who had attained a
ripe old age and throughout his life had been adorned with every virtue,
directed the elders around him to cease calling upon the holy God and prayed as
follows:
[2] “King of great power, Almighty God Most High, governing all creation
with mercy,
[3] look upon the descendants of Abraham, O Father, upon the children of
the sainted Jacob, a people of your consecrated portion who are perishing as
foreigners in a foreign land.
[4] Pharaoh with his abundance of chariots, the former ruler of this
Egypt, exalted with lawless insolence and boastful tongue, you destroyed
together with his arrogant army by drowning them in the sea, manifesting the
light of your mercy upon the nation of Israel.
[5] Sennacherib exulting in his countless forces, oppressive king of the
Assyrians, who had already gained control of the whole world by the spear and
was lifted up against your holy city, speaking grievous words with boasting and
insolence, you, O Lord, broke in pieces, showing your power to many nations.
[6] The three companions in Babylon who had voluntarily surrendered
their lives to the flames so as not to serve vain things, you rescued unharmed,
even to a hair, moistening the fiery furnace with dew and turning the flame
against all their enemies.
[7] Daniel, who through envious slanders was cast down into the ground
to lions as food for wild beasts, you brought up to the light unharmed.
[8] And Jonah, wasting away in the belly of a huge, sea-born monster,
you, Father, watched over and restored unharmed to all his family.
[9] And now, you who hate insolence, all-merciful and protector of all,
reveal yourself quickly to those of the nation of Israel — who are being
outrageously treated by the abominable and lawless Gentiles.
[10] Even if our lives have become entangled in impieties in our exile,
rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate
you choose.
[11] Let not the vain-minded praise their vanities at the destruction of
your beloved people, saying, `Not even their god has rescued them.’
[12] But you, O Eternal One, who have all might and all power, watch
over us now and have mercy upon us who by the senseless insolence of the lawless
are being deprived of life in the manner of traitors.
[13] And let the Gentiles cower today in fear of your invincible might,
O honored One, who have power to save the nation of Jacob.
[14] The whole throng of infants and their parents entreat you with tears.
[15] Let it be shown to all the Gentiles that you are with us, O Lord,
and have not turned your face from us; but just as you have said, `Not even
when they were in the land of their enemies did I neglect them,’ so accomplish
it, O Lord.”
[16] Just as Eleazar was ending his prayer, the king arrived at the
hippodrome with the beasts and all the arrogance of his forces.
[17] And when the Jews observed this they raised great cries to heaven
so that even the nearby valleys resounded with them and brought an
uncontrollable terror upon the army.
[18] Then the most glorious, almighty, and true God revealed his holy
face and opened the heavenly gates, from which two glorious angels of fearful
aspect descended, visible to all but the Jews.
[19] They opposed the forces of the enemy and filled them with confusion
and terror, binding them with immovable shackles.
[20] Even the king began to shudder bodily, and he forgot his sullen
insolence.
[21] The beasts turned back upon the armed forces following them and
began trampling and destroying them.
[22] Then the king’s anger was turned to pity and tears because of the
things that he had devised beforehand.
[23] For when he heard the shouting and saw them all fallen headlong to
destruction, he wept and angrily threatened his friends, saying,
[24] “You are committing treason and surpassing tyrants in cruelty; and
even me, your benefactor, you are now attempting to deprive of dominion and
life by secretly devising acts of no advantage to the kingdom.
[25] Who is it that has taken each man from his home and senselessly
gathered here those who faithfully have held the fortresses of our country?
[26] Who is it that has so lawlessly encompassed with outrageous
treatment those who from the beginning differed from all nations in their
goodwill toward us and often have accepted willingly the worst of human
dangers?
[27] Loose and untie their unjust bonds! Send them back to their homes
in peace, begging pardon for your former actions!
[28] Release the sons of the almighty and living God of heaven, who from
the time of our ancestors until now has granted an unimpeded and notable
stability to our government.”
[29] These then were the things he said; and the Jews, immediately
released, praised their holy God and Savior, since they now had escaped death.
[30] Then the king, when he had returned to the city, summoned the
official in charge of the revenues and ordered him to provide to the Jews both
wines and everything else needed for a festival of seven days, deciding that
they should celebrate their rescue with all joyfulness in that same place in
which they had expected to meet their destruction.
[31] Accordingly those disgracefully treated and near to death, or
rather, who stood at its gates, arranged for a banquet of deliverance instead
of a bitter and lamentable death, and full of joy they apportioned to
celebrants the place which had been prepared for their destruction and burial.
[32] They ceased their chanting of dirges and took up the song of their
fathers, praising God, their Savior and worker of wonders. Putting an end to
all mourning and wailing, they formed choruses as a sign of peaceful joy.
[33] Likewise also the king, after convening a great banquet to
celebrate these events, gave thanks to heaven unceasingly and lavishly for the
unexpected rescue which he had experienced.
[34] And those who had previously believed that the Jews would be
destroyed and become food for birds, and had joyfully registered them, groaned
as they themselves were overcome by disgrace, and their fire-breathing boldness
was ignominiously quenched.
[35] But the Jews, when they had arranged the aforementioned choral
group, as we have said before, passed the time in feasting to the accompaniment
of joyous thanksgiving and psalms.
[36] And when they had ordained a public rite for these things in their
whole community and for their descendants, they instituted the observance of
the aforesaid days as a festival, not for drinking and gluttony, but because of
the deliverance that had come to them through God.
[37] Then they petitioned the king, asking for dismissal to their homes.
[38] So their registration was carried out from the twenty-fifth of
Pachon to the fourth of Epeiph, for forty days; and their destruction was set
for the fifth to the seventh of Epeiph, the three days
[39] on which the Lord of all most gloriously revealed his mercy and
rescued them all together and unharmed.
[40] Then they feasted, provided with everything by the king, until the
fourteenth day, on which also they made the petition for their dismissal.
[41] The king granted their request at once and wrote the following
letter for them to the generals in the cities, magnanimously expressing his
concern:
CHAPTER 7
[1]
“King Ptolemy Philopator to the generals in Egypt and all in authority in his
government, greetings and good health.
[2] We ourselves and our children are faring well, the great God guiding
our affairs according to our desire.
[3] Certain of our friends, frequently urging us with malicious intent,
persuaded us to gather together the Jews of the kingdom in a body and to punish
them with barbarous penalties as traitors;
[4] for they declared that our government would never be firmly
established until this was accomplished, because of the ill-will which these
people had toward all nations.
[5] They also led them out with harsh treatment as slaves, or rather as
traitors, and, girding themselves with a cruelty more savage than that of
Scythian custom, they tried without any inquiry or examination to put them to
death.
[6] But we very severely threatened them for these acts, and in
accordance with the clemency which we have toward all men we barely spared
their lives. Since we have come to realize that the God of heaven surely
defends the Jews, always taking their part as a father does for his children,
[7] and since we have taken into account the friendly and firm goodwill
which they had toward us and our ancestors, we justly have acquitted them of
every charge of whatever kind.
[8] We also have ordered each and every one to return to his own home,
with no one in any place doing them harm at all or reproaching them for the
irrational things that have happened.
[9] For you should know that if we devise any evil against them or cause
them any grief at all, we always shall have not man but the Ruler over every
power, the Most High God, in everything and inescapably as an antagonist to
avenge such acts. Farewell.”
[10] Upon receiving this letter the Jews did not immediately hurry to
make their departure, but they requested of the king that at their own hands
those of the Jewish nation who had willfully transgressed against the holy God
and the law of God should receive the punishment they deserved.
[11] For they declared that those who for the belly’s sake had
transgressed the divine commandments would never be favorably disposed toward
the king’s government.
[12] The king then, admitting and approving the truth of what they said,
granted them a general license so that freely and without royal authority or
supervision they might destroy those everywhere in his kingdom who had
transgressed the law of God.
[13] When they had applauded him in fitting manner, their priests and
the whole multitude shouted the Hallelujah and joyfully departed.
[14] And so on their way they punished and put to a public and shameful
death any whom they met of their fellow-countrymen who had become defiled.
[15] In that day they put to death more than three hundred men; and they
kept the day as a joyful festival, since they had destroyed the profaners.
[16] But those who had held fast to God even to death and had received
the full enjoyment of deliverance began their departure from the city, crowned
with all sorts of very fragrant flowers, joyfully and loudly giving thanks to
the one God of their fathers, the eternal Savior of Israel, in words of praise
and all kinds of melodious songs.
[17] When they had arrived at Ptolemais, called “rose-bearing” because
of a characteristic of the place, the fleet waited for them, in accord with the
common desire, for seven days.
[18] There they celebrated their deliverance, for the king had
generously provided all things to them for their journey, to each as far as his
own house.
[19] And when they had landed in peace with appropriate thanksgiving,
there too in like manner they decided to observe these days as a joyous
festival during the time of their stay.
[20] Then, after inscribing them as holy on a pillar and dedicating a
place of prayer at the site of the festival, they departed unharmed, free, and
overjoyed, since at the king’s command they had been brought safely by land and
sea and river each to his own place.
[21] They also possessed greater prestige among their enemies, being
held in honor and awe; and they were not subject at all to confiscation of
their belongings by any one.
[22] Besides they all recovered all of their property, in accordance
with the registration, so that those who held any restored it to them with
extreme fear. So the supreme God perfectly performed great deeds for their
deliverance.
[23] Blessed be the Deliverer of Israel through all times! Amen.
4
MACCABEES
CHAPTER 1
[1] The
subject that I am about to discuss is most philosophical, that is, whether
devout reason is sovereign over the emotions. So it is right for me to advise
you to pay earnest attention to philosophy.
[2] For the subject is essential to everyone who is seeking knowledge,
and in addition it includes the praise of the highest virtue — I mean, of
course, rational judgment.
[3] If, then, it is evident that reason rules over those emotions that
hinder self-control, namely, gluttony and lust,
[4] it is also clear that it masters the emotions that hinder one from
justice, such as malice, and those that stand in the way of courage, namely
anger, fear, and pain.
[5] Some might perhaps ask, “If reason rules the emotions, why is it not
sovereign over forgetfulness and ignorance?” Their attempt at argument is
ridiculous!
[6] For reason does not rule its own emotions, but those that are
opposed to justice, courage, and self-control; and it is not for the purpose of
destroying them, but so that one may not give way to them.
[7] I could prove to you from many and various examples that reason is
dominant over the emotions,
[8] but I can demonstrate it best from the noble bravery of those who
died for the sake of virtue, Eleazar and the seven brothers and their mother.
[9] All of these, by despising sufferings that bring death, demonstrated
that reason controls the emotions.
[10] On this anniversary it is fitting for me to praise for their
virtues those who, with their mother, died for the sake of nobility and
goodness, but I would also call them blessed for the honor in which they are
held.
[11] For all people, even their torturers, marveled at their courage and
endurance, and they became the cause of the downfall of tyranny over their
nation. By their endurance they conquered the tyrant, and thus their native
land was purified through them.
[12] I shall shortly have an opportunity to speak of this; but, as my
custom is, I shall begin by stating my main principle, and then I shall turn to
their story, giving glory to the all-wise God.
[13] Our inquiry, accordingly, is whether reason is sovereign over the
emotions.
[14] We shall decide just what reason is and what emotion is, how many
kinds of emotions there are, and whether reason rules over all these.
[15] Now reason is the mind that with sound logic prefers the life of
wisdom.
[16] Wisdom, next, is the knowledge of divine and human matters and the
causes of these.
[17] This, in turn, is education in the law, by which we learn divine
matters reverently and human affairs to our advantage.
[18] Now the kinds of wisdom are rational judgment, justice, courage,
and self-control.
[19] Rational judgment is supreme over all of these, since by means of
it reason rules over the emotions.
[20] The two most comprehensive types of the emotions are pleasure and
pain; and each of these is by nature concerned with both body and soul.
[21] The emotions of both pleasure and pain have many consequences.
[22] Thus desire precedes pleasure and delight follows it.
[23] Fear precedes pain and sorrow comes after.
[24] Anger, as a man will see if he reflects on this experience, is an
emotion embracing pleasure and pain.
[25] In pleasure there exists even a malevolent tendency, which is the
most complex of all the emotions.
[26] In the soul it is boastfulness, covetousness, thirst for honor,
rivalry, and malice;
[27] in the body, indiscriminate eating, gluttony, and solitary
gormandizing.
[28] Just as pleasure and pain are two plants growing from the body and
the soul, so there are many offshoots of these plants,
[29] each of which the master cultivator, reason, weeds and prunes and
ties up and waters and thoroughly irrigates, and so tames the jungle of habits
and emotions.
[30] For reason is the guide of the virtues, but over the emotions it is
sovereign. Observe now first of all that rational judgment is sovereign over
the emotions by virtue of the restraining power of self-control.
[31] Self-control, then, is dominance over the desires.
[32] Some desires are mental, others are physical, and reason obviously
rules over both.
[33] Otherwise how is it that when we are attracted to forbidden foods
we abstain from the pleasure to be had from them? Is it not because reason is
able to rule over appetites? I for one think so.
[34] Therefore when we crave seafood and fowl and animals and all sorts
of foods that are forbidden to us by the law, we abstain because of domination
by reason.
[35] For the emotions of the appetites are restrained, checked by the
temperate mind, and all the impulses of the body are bridled by reason.
CHAPTER 2
[1] And
why is it amazing that the desires of the mind for the enjoyment of beauty are
rendered powerless?
[2] It is for this reason, certainly, that the temperate Joseph is
praised, because by mental effort he overcame sexual desire.
[3] For when he was young and in his prime for intercourse, by his
reason he nullified the frenzy of the passions.
[4] Not only is reason proved to rule over the frenzied urge of sexual
desire, but also over every desire.
[5] Thus the law says, “You shall not covet your neighbor’s wife…or
anything that is your neighbor’s.”
[6] In fact, since the law has told us not to covet, I could prove to
you all the more that reason is able to control desires. Just so it is with the
emotions that hinder one from justice.
[7] Otherwise how could it be that someone who is habitually a solitary
gormandizer, a glutton, or even a drunkard can learn a better way, unless
reason is clearly lord of the emotions?
[8] Thus, as soon as a man adopts a way of life in accordance with the
law, even though he is a lover of money, he is forced to act contrary to his
natural ways and to lend without interest to the needy and to cancel the debt
when the seventh year arrives.
[9] If one is greedy, he is ruled by the law through his reason so that
he neither gleans his harvest nor gathers the last grapes from the vineyard. In
all other matters we can recognize that reason rules the emotions.
[10] For the law prevails even over affection for parents, so that
virtue is not abandoned for their sakes.
[11] It is superior to love for one’s wife, so that one rebukes her when
she breaks the law.
[12] It takes precedence over love for children, so that one punishes
them for misdeeds.
[13] It is sovereign over the relationship of friends, so that one
rebukes friends when they act wickedly.
[14] Do not consider it paradoxical when reason, through the law, can
prevail even over enmity. The fruit trees of the enemy are not cut down, but
one preserves the property of enemies from the destroyers and helps raise up
what has fallen.
[15] It is evident that reason rules even the more violent emotions:
lust for power, vainglory, boasting, arrogance, and malice.
[16] For the temperate mind repels all these malicious emotions, just as
it repels anger — for it is sovereign over even this.
[17] When Moses was angry with Dathan and Abiram he did nothing against
them in anger, but controlled his anger by reason.
[18] For, as I have said, the temperate mind is able to get the better
of the emotions, to correct some, and to render others powerless.
[19] Why else did Jacob, our most wise father, censure the households of
Simeon and Levi for their irrational slaughter of the entire tribe of the
Shechemites, saying, “Cursed be their anger”?
[20] For if reason could not control anger, he would not have spoken
thus.
[21] Now when God fashioned man, he planted in him emotions and
inclinations,
[22] but at the same time he enthroned the mind among the senses as a
sacred governor over them all.
[23] To the mind he gave the law; and one who lives subject to this will
rule a kingdom that is temperate, just, good, and courageous.
[24] How is it then, one might say, that if reason is master of the
emotions, it does not control forgetfulness and ignorance?
CHAPTER 3
[1] This
notion is entirely ridiculous; for it is evident that reason rules not over its
own emotions, but over those of the body.
[2] No one of us can eradicate that kind of desire, but reason can
provide a way for us not to be enslaved by desire.
[3] No one of us can eradicate anger from the mind, but reason can help
to deal with anger.
[4] No one of us can eradicate malice, but reason can fight at our side
so that we are not overcome by malice.
[5] For reason does not uproot the emotions but is their antagonist.
[6] Now this can be explained more clearly by the story of King David’s
thirst.
[7] David had been attacking the Philistines all day long, and together
with the soldiers of his nation had slain many of them.
[8] Then when evening fell, he came, sweating and quite exhausted, to
the royal tent, around which the whole army of our ancestors had encamped.
[9] Now all the rest were at supper,
[10] but the king was extremely thirsty, and although springs were
plentiful there, he could not satisfy his thirst from them.
[11] But a certain irrational desire for the water in the enemy’s
territory tormented and inflamed him, undid and consumed him.
[12] When his guards complained bitterly because of the king’s craving,
two staunch young soldiers, respecting the king’s desire, armed themselves
fully, and taking a pitcher climbed over the enemy’s ramparts.
[13] Eluding the sentinels at the gates, they went searching throughout
the enemy camp
[14] and found the spring, and from it boldly brought the king a drink.
[15] But David, although he was burning with thirst, considered it an
altogether fearful danger to his soul to drink what was regarded as equivalent
to blood.
[16] Therefore, opposing reason to desire, he poured out the drink as an
offering to God.
[17] For the temperate mind can conquer the drives of the emotions and
quench the flames of frenzied desires;
[18] it can overthrow bodily agonies even when they are extreme, and by
nobility of reason spurn all domination by the emotions.
[19] The present occasion now invites us to a narrative demonstration of
temperate reason.
[20] At a time when our fathers were enjoying profound peace because of
their observance of the law and were prospering, so that even Seleucus Nicanor,
king of Asia, had both appropriated money to them for the temple service and
recognized their commonwealth —
[21] just at that time certain men attempted a revolution against the
public harmony and caused many and various disasters.
CHAPTER 4
[1] Now
there was a certain Simon, a political opponent of the noble and good man,
Onias, who then held the high priesthood for life. When despite all manner of
slander he was unable to injure Onias in the eyes of the nation, he fled the
country with the purpose of betraying it.
[2] So he came to Apollonius, governor of Syria, Phoenicia, and Cilicia,
and said,
[3] “I have come here because I am loyal to the king’s government, to
report that in the Jerusalem treasuries there are deposited tens of thousands
in private funds, which are not the property of the temple but belong to King
Seleucus.”
[4] When Apollonius learned the details of these things, he praised
Simon for his service to the king and went up to Seleucus to inform him of the
rich treasure.
[5] On receiving authority to deal with this matter, he proceeded
quickly to our country accompanied by the accursed Simon and a very strong
military force.
[6] He said that he had come with the king’s authority to seize the
private funds in the treasury.
[7] The people indignantly protested his words, considering it
outrageous that those who had committed deposits to the sacred treasury should
be deprived of them, and did all that they could to prevent it.
[8] But, uttering threats, Apollonius went on to the temple.
[9] While the priests together with women and children were imploring
God in the temple to shield the holy place that was being treated so
contemptuously,
[10] and while Apollonius was going up with his armed forces to seize
the money, angels on horseback with lightning flashing from their weapons
appeared from heaven, instilling in them great fear and trembling.
[11] Then Apollonius fell down half dead in the temple area that was
open to all, stretched out his hands toward heaven, and with tears besought the
Hebrews to pray for him and propitiate the wrath of the heavenly army.
[12] For he said that he had committed a sin deserving of death, and
that if he were delivered he would praise the blessedness of the holy place
before all people.
[13] Moved by these words, Onias the high priest, although otherwise he
had scruples about doing so, prayed for him lest King Seleucus suppose that
Apollonius had been overcome by human treachery and not by divine justice.
[14] So Apollonius, having been preserved beyond all expectations, went
away to report to the king what had happened to him.
[15] When King Seleucus died, his son Antiochus Epiphanes succeeded to
the throne, an arrogant and terrible man,
[16] who removed Onias from the priesthood and appointed Onias’s brother
Jason as high priest.
[17] Jason agreed that if the office were conferred upon him he would
pay the king three thousand six hundred and sixty talents annually.
[18] So the king appointed him high priest and ruler of the nation.
[19] Jason changed the nation’s way of life and altered its form of
government in complete violation of the law,
[20] so that not only was a gymnasium constructed at the very citadel of
our native land, but also the temple service was abolished.
[21] The divine justice was angered by these acts and caused Antiochus
himself to make war on them.
[22] For when he was warring against Ptolemy in Egypt, he heard that a
rumor of his death had spread and that the people of Jerusalem had rejoiced
greatly. He speedily marched against them,
[23] and after he had plundered them he issued a decree that if any of
them should be found observing the ancestral law they should die.
[24] When, by means of his decrees, he had not been able in any way to
put an end to the people’s observance of the law, but saw that all his threats
and punishments were being disregarded,
[25] even to the point that women, because they had circumcised their
sons, were thrown headlong from heights along with their infants, though they
had known beforehand that they would suffer this —
[26] when, then, his decrees were despised by the people, he himself,
through torture, tried to compel everyone in the nation to eat defiling foods
and to renounce Judaism.
CHAPTER 5
[1] The
tyrant Antiochus, sitting in state with his counselors on a certain high place,
and with his armed soldiers standing about him,
[2] ordered the guards to seize each and every Hebrew and to compel them
to eat pork and food sacrificed to idols.
[3] If any were not willing to eat defiling food, they were to be broken
on the wheel and killed.
[4] And when many persons had been rounded up, one man, Eleazar by name,
leader of the flock, was brought before the king. He was a man of priestly
family, learned in the law, advanced in age, and known to many in the tyrant’s
court because of his philosophy.
[5] When Antiochus saw him he said,
[6] “Before I begin to torture you, old man, I would advise you to save
yourself by eating pork,
[7] for I respect your age and your gray hairs. Although you have had
them for so long a time, it does not seem to me that you are a philosopher when
you observe the religion of the Jews.
[8] Why, when nature has granted it to us, should you abhor eating the
very excellent meat of this animal?
[9] It is senseless not to enjoy delicious things that are not shameful,
and wrong to spurn the gifts of nature.
[10] It seems to me that you will do something even more senseless if,
by holding a vain opinion concerning the truth, you continue to despise me to
your own hurt.
[11] Will you not awaken from your foolish philosophy, dispel your
futile reasonings, adopt a mind appropriate to your years, philosophize
according to the truth of what is beneficial,
[12] and have compassion on your old age by honoring my humane advice?
[13] For consider this, that if there is some power watching over this
religion of yours, it will excuse you from any transgression that arises out of
compulsion.”
[14] When the tyrant urged him in this fashion to eat meat unlawfully,
Eleazar asked to have a word.
[15] When he had received permission to speak, he began to address the
people as follows:
[16] “We, O Antiochus, who have been persuaded to govern our lives by
the divine law, think that there is no compulsion more powerful than our
obedience to the law.
[17] Therefore we consider that we should not transgress it in any
respect.
[18] Even if, as you suppose, our law were not truly divine and we had
wrongly held it to be divine, not even so would it be right for us to
invalidate our reputation for piety.
[19] Therefore do not suppose that it would be a petty sin if we were to
eat defiling food;
[20] to transgress the law in matters either small or great is of equal
seriousness,
[21] for in either case the law is equally despised.
[22] You scoff at our philosophy as though living by it were irrational,
[23] but it teaches us self-control, so that we master all pleasures and
desires, and it also trains us in courage, so that we endure any suffering
willingly;
[24] it instructs us in justice, so that in all our dealings we act
impartially, and it teaches us piety, so that with proper reverence we worship
the only real God.
[25] “Therefore we do not eat defiling food; for since we believe that
the law was established by God, we know that in the nature of things the
Creator of the world in giving us the law has shown sympathy toward us.
[26] He has permitted us to eat what will be most suitable for our
lives, but he has forbidden us to eat meats that would be contrary to this.
[27] It would be tyrannical for you to compel us not only to transgress
the law, but also to eat in such a way that you may deride us for eating
defiling foods, which are most hateful to us.
[28] But you shall have no such occasion to laugh at me,
[29] nor will I transgress the sacred oaths of my ancestors concerning
the keeping of the law,
[30] not even if you gouge out my eyes and burn my entrails.
[31] I am not so old and cowardly as not to be young in reason on behalf
of piety.
[32] Therefore get your torture wheels ready and fan the fire more
vehemently!
[33] I do not so pity my old age as to break the ancestral law by my own
act.
[34] I will not play false to you, O law that trained me, nor will I
renounce you, beloved self-control.
[35] I will not put you to shame, philosophical reason, nor will I
reject you, honored priesthood and knowledge of the law.
[36] You, O king, shall not stain the honorable mouth of my old age, nor
my long life lived lawfully.
[37] The fathers will receive me as pure, as one who does not fear your
violence even to death.
[38] You may tyrannize the ungodly, but you shall not dominate my
religious principles either by word or by deed.”
CHAPTER 6
[1] When
Eleazar in this manner had made eloquent response to the exhortations of the
tyrant, the guards who were standing by dragged him violently to the
instruments of torture.
[2] First they stripped the old man, who remained adorned with the
gracefulness of his piety.
[3] And after they had tied his arms on each side they scourged him,
[4] while a herald opposite him cried out, “Obey the king’s commands!”
[5] But the courageous and noble man, as a true Eleazar, was unmoved, as
though being tortured in a dream;
[6] yet while the old man’s eyes were raised to heaven, his flesh was
being torn by scourges, his blood flowing, and his sides were being cut to
pieces.
[7] And though he fell to the ground because his body could not endure
the agonies, he kept his reason upright and unswerving.
[8] One of the cruel guards rushed at him and began to kick him in the
side to make him get up again after he fell.
[9] But he bore the pains and scorned the punishment and endured the
tortures.
[10] And like a noble athlete the old man, while being beaten, was victorious
over his torturers;
[11] in fact, with his face bathed in sweat, and gasping heavily for
breath, he amazed even his torturers by his courageous spirit.
[12] At that point, partly out of pity for his old age,
[13] partly out of sympathy from their acquaintance with him, partly out
of admiration for his endurance, some of the king’s retinue came to him and
said,
[14] “Eleazar, why are you so irrationally destroying yourself through
these evil things?
[15] We will set before you some cooked meat; save yourself by
pretending to eat pork.”
[16] But Eleazar, as though more bitterly tormented by this counsel,
cried out:
[17] “May we, the children of Abraham, never think so basely that out of
cowardice we feign a role unbecoming to us!
[18] For it would be irrational if we, who have lived in accordance with
truth to old age and have maintained in accordance with law the reputation of
such a life, should now change our course
[19] become a pattern of impiety to the young, in becoming an example of
the eating of defiling food.
[20] It would be shameful if we should survive for a little while and
during that time be a laughing stock to all for our cowardice,
[21] and if we should be despised by the tyrant as unmanly, and not
protect our divine law even to death.
[22] Therefore, O children of Abraham, die nobly for your religion!
[23] And you, guards of the tyrant, why do you delay?”
[24] When they saw that he was so courageous in the face of the
afflictions, and that he had not been changed by their compassion, the guards
brought him to the fire.
[25] There they burned him with maliciously contrived instruments, threw
him down, and poured stinking liquids into his nostrils.
[26] When he was now burned to his very bones and about to expire, he
lifted up his eyes to God and said,
[27] “You know, O God, that though I might have saved myself, I am dying
in burning torments for the sake of the law.
[28] Be merciful to your people, and let our punishment suffice for
them.
[29] Make my blood their purification, and take my life in exchange for
theirs.”
[30] And after he said this, the holy man died nobly in his tortures,
and by reason he resisted even to the very tortures of death for the sake of
the law.
[31] Admittedly, then, devout reason is sovereign over the emotions.
[32] For if the emotions had prevailed over reason, we would have
testified to their domination.
[33] But now that reason has conquered the emotions, we properly
attribute to it the power to govern.
[34] And it is right for us to acknowledge the dominance of reason when
it masters even external agonies. It would be ridiculous to deny it.
[35] And I have proved not only that reason has mastered agonies, but
also that it masters pleasures and in no respect yields to them.
CHAPTER 7
[1] For
like a most skilful pilot, the reason of our father Eleazar steered the ship of
religion over the sea of the emotions,
[2] and though buffeted by the stormings of the tyrant and overwhelmed
by the mighty waves of tortures,
[3] in no way did he turn the rudder of religion until he sailed into
the haven of immortal victory.
[4] No city besieged with many ingenious war machines has ever held out
as did that most holy man. Although his sacred life was consumed by tortures
and racks, he conquered the besiegers with the shield of his devout reason.
[5] For in setting his mind firm like a jutting cliff, our father
Eleazar broke the maddening waves of the emotions.
[6] O priest, worthy of the priesthood, you neither defiled your sacred
teeth nor profaned your stomach, which had room only for reverence and purity,
by eating defiling foods.
[7] O man in harmony with the law and philosopher of divine life!
[8] Such should be those who are administrators of the law, shielding it
with their own blood and noble sweat in sufferings even to death.
[9] You, father, strengthened our loyalty to the law through your
glorious endurance, and you did not abandon the holiness which you praised, but
by your deeds you made your words of divine philosophy credible.
[10] O aged man, more powerful than tortures; O elder, fiercer than
fire; O supreme king over the passions, Eleazar!
[11] For just as our father Aaron, armed with the censer, ran through
the multitude of the people and conquered the fiery angel,
[12] so the descendant of Aaron, Eleazar, though being consumed by the
fire, remained unmoved in his reason.
[13] Most amazing, indeed, though he was an old man, his body no longer
tense and firm, his muscles flabby, his sinews feeble, he became young again
[14] in spirit through reason; and by reason like that of Isaac he
rendered the many-headed rack ineffective.
[15] O man of blessed age and of venerable gray hair and of law-abiding
life, whom the faithful seal of death has perfected!
[16] If, therefore, because of piety an aged man despised tortures even
to death, most certainly devout reason is governor of the emotions.
[17] Some perhaps might say, “Not every one has full command of his
emotions, because not every one has prudent reason.”
[18] But as many as attend to religion with a whole heart, these alone
are able to control the passions of the flesh,
[19] since they believe that they, like our patriarchs Abraham and Isaac
and Jacob, do not die to God, but live in God.
[20] No contradiction therefore arises when some persons appear to be
dominated by their emotions because of the weakness of their reason.
[21] What person who lives as a philosopher by the whole rule of
philosophy, and trusts in God,
[22] and knows that it is blessed to endure any suffering for the sake
of virtue, would not be able to overcome the emotions through godliness?
[23] For only the wise and courageous man is lord of his emotions.
CHAPTER 8
[1] For
this is why even the very young, by following a philosophy in accordance with
devout reason, have prevailed over the most painful instruments of torture.
[2] For when the tyrant was conspicuously defeated in his first attempt,
being unable to compel an aged man to eat defiling foods, then in violent rage
he commanded that others of the Hebrew captives be brought, and that any who
ate defiling food should be freed after eating, but if any were to refuse,
these should be tortured even more cruelly.
[3] When the tyrant had given these orders, seven brothers — handsome,
modest, noble, and accomplished in every way — were brought before him along
with their aged mother.
[4] When the tyrant saw them, grouped about their mother as if in a
chorus, he was pleased with them. And struck by their appearance and nobility,
he smiled at them, and summoned them nearer and said,
[5] “Young men, I admire each and every one of you in a kindly manner,
and greatly respect the beauty and the number of such brothers. Not only do I
advise you not to display the same madness as that of the old man who has just
been tortured, but I also exhort you to yield to me and enjoy my friendship.
[6] Just as I am able to punish those who disobey my orders, so I can be
a benefactor to those who obey me.
[7] Trust me, then, and you will have positions of authority in my
government if you will renounce the ancestral tradition of your national life.
[8] And enjoy your youth by adopting the Greek way of life and by
changing your manner of living.
[9] But if by disobedience you rouse my anger, you will compel me to
destroy each and every one of you with dreadful punishments through tortures.
[10] Therefore take pity on yourselves. Even I, your enemy, have
compassion for your youth and handsome appearance.
[11] Will you not consider this, that if you disobey, nothing remains
for you but to die on the rack?”
[12] When he had said these things, he ordered the instruments of
torture to be brought forward so as to persuade them out of fear to eat the
defiling food.
[13] And when the guards had placed before them wheels and
joint-dislocators, rack and hooks and catapults and caldrons, braziers and
thumbscrews and iron claws and wedges and bellows, the tyrant resumed speaking:
[14] “Be afraid, young fellows, and whatever justice you revere will be
merciful to you when you transgress under compulsion.”
[15] But when they had heard the inducements and saw the dreadful
devices, not only were they not afraid, but they also opposed the tyrant with
their own philosophy, and by their right reasoning nullified his tyranny.
[16] Let us consider, on the other hand, what arguments might have been
used if some of them had been cowardly and unmanly. Would they not have been
these?
[17] “O wretches that we are and so senseless! Since the king has
summoned and exhorted us to accept kind treatment if we obey him,
[18] why do we take pleasure in vain resolves and venture upon a
disobedience that brings death?
[19] O men and brothers, should we not fear the instruments of torture
and consider the threats of torments, and give up this vain opinion and this
arrogance that threatens to destroy us?
[20] Let us take pity on our youth and have compassion on our mother’s
age;
[21] and let us seriously consider that if we disobey we are dead!
[22] Also, divine justice will excuse us for fearing the king when we
are under compulsion.
[23] Why do we banish ourselves from this most pleasant life and deprive
ourselves of this delightful world?
[24] Let us not struggle against compulsion nor take hollow pride in
being put to the rack.
[25] Not even the law itself would arbitrarily slay us for fearing the
instruments of torture.
[26] Why does such contentiousness excite us and such a fatal
stubbornness please us, when we can live in peace if we obey the king?”
[27] But the youths, though about to be tortured, neither said any of
these things nor even seriously considered them.
[28] For they were contemptuous of the emotions and sovereign over
agonies,
[29] so that as soon as the tyrant had ceased counseling them to eat
defiling food, all with one voice together, as from one mind, said:
CHAPTER 9
[1] “Why
do you delay, O tyrant? For we are ready to die rather than transgress our
ancestral commandments;
[2] we are obviously putting our forefathers to shame unless we should
practice ready obedience to the law and to Moses our counselor.
[3] Tyrant and counselor of lawlessness, in your hatred for us do not
pity us more than we pity ourselves.
[4] For we consider this pity of yours which insures our safety through
transgression of the law to be more grievous than death itself.
[5] You are trying to terrify us by threatening us with death by
torture, as though a short time ago you learned nothing from Eleazar.
[6] And if the aged men of the Hebrews because of their religion lived
piously while enduring torture, it would be even more fitting that we young men
should die despising your coercive tortures, which our aged instructor also
overcame.
[7] Therefore, tyrant, put us to the test; and if you take our lives
because of our religion, do not suppose that you can injure us by torturing us.
[8] For we, through this severe suffering and endurance, shall have the
prize of virtue and shall be with God, for whom we suffer;
[9] but you, because of your bloodthirstiness toward us, will deservedly
undergo from the divine justice eternal torment by fire.”
[10] When they had said these things the tyrant not only was angry, as
at those who are disobedient, but also was enraged, as at those who are
ungrateful.
[11] Then at his command the guards brought forward the eldest, and
having torn off his tunic, they bound his hands and arms with thongs on each
side.
[12] When they had worn themselves out beating him with scourges,
without accomplishing anything, they placed him upon the wheel.
[13] When the noble youth was stretched out around this, his limbs were
dislocated,
[14] and though broken in every member he denounced the tyrant, saying,
[15] “Most abominable tyrant, enemy of heavenly justice, savage of mind,
you are mangling me in this manner, not because I am a murderer, or as one who
acts impiously, but because I protect the divine law.”
[16] And when the guards said, “Agree to eat so that you may be released
from the tortures,”
[17] he replied, “You abominable lackeys, your wheel is not so powerful
as to strangle my reason. Cut my limbs, burn my flesh, and twist my joints.
[18] Through all these tortures I will convince you that sons of the
Hebrews alone are invincible where virtue is concerned.”
[19] While he was saying these things, they spread fire under him, and
while fanning the flames they tightened the wheel further.
[20] The wheel was completely smeared with blood, and the heap of coals
was being quenched by the drippings of gore, and pieces of flesh were falling
off the axles of the machine.
[21] Although the ligaments joining his bones were already severed, the
courageous youth, worthy of Abraham, did not groan,
[22] but as though transformed by fire into immortality he nobly endured
the rackings.
[23] “Imitate me, brothers,” he said. “Do not leave your post in my
struggle or renounce our courageous brotherhood.
[24] Fight the sacred and noble battle for religion. Thereby the just
Providence of our ancestors may become merciful to our nation and take
vengeance on the accursed tyrant.”
[25] When he had said this, the saintly youth broke the thread of life.
[26] While all were marveling at his courageous spirit, the guards
brought in the next eldest, and after fitting themselves with iron gauntlets
having sharp hooks, they bound him to the torture machine and catapult.
[27] Before torturing him, they inquired if he were willing to eat, and
they heard this noble decision.
[28] These leopard-like beasts tore out his sinews with the iron hands,
flayed all his flesh up to his chin, and tore away his scalp. But he
steadfastly endured this agony and said,
[29] “How sweet is any kind of death for the religion of our fathers!”
[30] To the tyrant he said, “Do you not think, you most savage tyrant,
that you are being tortured more than I, as you see the arrogant design of your
tyranny being defeated by our endurance for the sake of religion?
[31] I lighten my pain by the joys that come from virtue,
[32] but you suffer torture by the threats that come from impiety. You
will not escape, most abominable tyrant, the judgments of the divine wrath.”
CHAPTER 10
[1] When
he too had endured a glorious death, the third was led in, and many repeatedly
urged him to save himself by tasting the meat.
[2] But he shouted, “Do you not know that the same father begot me and
those who died, and the same mother bore me, and that I was brought up on the
same teachings?
[3] I do not renounce the noble kinship that binds me to my brothers.”
[4]
[5] Enraged by the man’s boldness, they disjointed his hands and feet
with their instruments, dismembering him by prying his limbs from their
sockets,
[6] and breaking his fingers and arms and legs and elbows.
[7] Since they were not able in any way to break his spirit, they
abandoned the instruments and scalped him with their fingernails in a Scythian
fashion.
[8] They immediately brought him to the wheel, and while his vertebrae
were being dislocated upon it he saw his own flesh torn all around and drops of
blood flowing from his entrails.
[9] When he was about to die, he said,
[10] “We, most abominable tyrant, are suffering because of our godly
training and virtue,
[11] but you, because of your impiety and bloodthirstiness, will undergo
unceasing torments.”
[12] When he also had died in a manner worthy of his brothers, they
dragged in the fourth, saying,
[13] “As for you, do not give way to the same insanity as your brothers,
but obey the king and save yourself.”
[14] But he said to them, “You do not have a fire hot enough to make me
play the coward.
[15] No, by the blessed death of my brothers, by the eternal destruction
of the tyrant, and by the everlasting life of the pious, I will not renounce
our noble brotherhood.
[16] Contrive tortures, tyrant, so that you may learn from them that I
am a brother to those who have just been tortured.”
[17] When he heard this, the bloodthirsty, murderous, and utterly
abominable Antiochus gave orders to cut out his tongue.
[18] But he said, “Even if you remove my organ of speech, God hears also
those who are mute.
[19] See, here is my tongue; cut it off, for in spite of this you will
not make our reason speechless.
[20] Gladly, for the sake of God, we let our bodily members be
mutilated.
[21] God will visit you swiftly, for you are cutting out a tongue that
has been melodious with divine hymns.”
CHAPTER 11
[1] When
this one died also, after being cruelly tortured, the fifth leaped up, saying,
[2] “I will not refuse, tyrant, to be tortured for the sake of virtue.
[3] I have come of my own accord, so that by murdering me you will incur
punishment from the heavenly justice for even more crimes.
[4] Hater of virtue, hater of mankind, for what act of ours are you
destroying us in this way?
[5] Is it because we revere the Creator of all things and live according
to his virtuous law?
[6] But these deeds deserve honors, not tortures.”
[7]
[9] While he was saying these things, the guards bound him and dragged
him to the catapult;
[10] they tied him to it on his knees, and fitting iron clamps on them,
they twisted his back around the wedge on the wheel, so that he was completely
curled back like a scorpion, and all his members were disjointed.
[11] In this condition, gasping for breath and in anguish of body,
[12] he said, “Tyrant, they are splendid favors that you grant us
against your will, because through these noble sufferings you give us an
opportunity to show our endurance for the law.”
[13] After he too had died, the sixth, a mere boy, was led in. When the
tyrant inquired whether he was willing to eat and be released, he said,
[14] “I am younger in age than my brothers, but I am their equal in
mind.
[15] Since to this end we were born and bred, we ought likewise to die
for the same principles.
[16] So if you intend to torture me for not eating defiling foods, go on
torturing!”
[17] When he had said this, they led him to the wheel.
[18] He was carefully stretched tight upon it, his back was broken, and
he was roasted from underneath.
[19] To his back they applied sharp spits that had been heated in the
fire, and pierced his ribs so that his entrails were burned through.
[20] While being tortured he said, “O contest befitting holiness, in
which so many of us brothers have been summoned to an arena of sufferings for
religion, and in which we have not been defeated!
[21] For religious knowledge, O tyrant, is invincible.
[22] I also, equipped with nobility, will die with my brothers,
[23] and I myself will bring a great avenger upon you, you inventor of
tortures and enemy of those who are truly devout.
[24] We six boys have paralyzed your tyranny!
[25] Since you have not been able to persuade us to change our mind or
to force us to eat defiling foods, is not this your downfall?
[26] Your fire is cold to us, and the catapults painless, and your violence
powerless.
[27] For it is not the guards of the tyrant but those of the divine law
that are set over us; therefore, unconquered, we hold fast to reason.”
CHAPTER 12
[1] When
he also, thrown into the caldron, had died a blessed death, the seventh and
youngest of all came forward.
[2] Even though the tyrant had been fearfully reproached by the
brothers, he felt strong compassion for this child when he saw that he was
already in fetters. He summoned him to come nearer and tried to console him,
saying,
[3] “You see the result of your brothers’ stupidity, for they died in
torments because of their disobedience.
[4] You too, if you do not obey, will be miserably tortured and die
before your time,
[5] but if you yield to persuasion you will be my friend and a leader in
the government of the kingdom.”
[6] When he had so pleaded, he sent for the boy’s mother to show
compassion on her who had been bereaved of so many sons and to influence her to
persuade the surviving son to obey and save himself.
[7] But when his mother had exhorted him in the Hebrew language, as we
shall tell a little later,
[8] he said, “Let me loose, let me speak to the king and to all his
friends that are with him.”
[9] Extremely pleased by the boy’s declaration, they freed him at once.
[10] Running to the nearest of the braziers,
[11] he said, “You profane tyrant, most impious of all the wicked, since
you have received good things and also your kingdom from God, were you not
ashamed to murder his servants and torture on the wheel those who practice
religion?
[12] Because of this, justice has laid up for you intense and eternal
fire and tortures, and these throughout all time will never let you go.
[13] As a man, were you not ashamed, you most savage beast, to cut out
the tongues of men who have feelings like yours and are made of the same
elements as you, and to maltreat and torture them in this way?
[14] Surely they by dying nobly fulfilled their service to God, but you
will wail bitterly for having slain without cause the contestants for virtue.”
[15] Then because he too was about to die, he said,
[16] “I do not desert the excellent example of my brothers,
[17] and I call on the God of our fathers to be merciful to our nation;
[18] but on you he will take vengeance both in this present life and
when you are dead.”
[19] After he had uttered these imprecations, he flung himself into the
braziers and so ended his life.
CHAPTER 13
[1]
Since, then, the seven brothers despised sufferings even unto death, everyone
must concede that devout reason is sovereign over the emotions.
[2] For if they had been slaves to their emotions and had eaten defiling
food, we would say that they had been conquered by these emotions.
[3] But in fact it was not so. Instead, by reason, which is praised
before God, they prevailed over their emotions.
[4] The supremacy of the mind over these cannot be overlooked, for the
brothers mastered both emotions and pains.
[5] How then can one fail to confess the sovereignty of right reason
over emotion in those who were not turned back by fiery agonies?
[6] For just as towers jutting out over harbors hold back the
threatening waves and make it calm for those who sail into the inner basin,
[7] so the seven-towered right reason of the youths, by fortifying the
harbor of religion, conquered the tempest of the emotions.
[8] For they constituted a holy chorus of religion and encouraged one
another, saying,
[9] “Brothers, let us die like brothers for the sake of the law; let us
imitate the three youths in Assyria who despised the same ordeal of the
furnace.
[10] Let us not be cowardly in the demonstration of our piety.”
[11] While one said, “Courage, brother,” another said, “Bear up nobly,”
[12] and another reminded them, “Remember whence you came, and the
father by whose hand Isaac would have submitted to being slain for the sake of
religion.”
[13] Each of them and all of them together looking at one another,
cheerful and undaunted, said, “Let us with all our hearts consecrate ourselves
to God, who gave us our lives, and let us use our bodies as a bulwark for the
law.
[14] Let us not fear him who thinks he is killing us,
[15] for great is the struggle of the soul and the danger of eternal
torment lying before those who transgress the commandment of God.
[16] Therefore let us put on the full armor of self-control, which is
divine reason.
[17] For if we so die, Abraham and Isaac and Jacob will welcome us, and
all the fathers will praise us.”
[18] Those who were left behind said to each of the brothers who were
being dragged away, “Do not put us to shame, brother, or betray the brothers
who have died before us.”
[19] You are not ignorant of the affection of brotherhood, which the
divine and all-wise Providence has bequeathed through the fathers to their
descendants and which was implanted in the mother’s womb.
[20] There each of the brothers dwelt the same length of time and was
shaped during the same period of time; and growing from the same blood and
through the same life, they were brought to the light of day.
[21] When they were born after an equal time of gestation, they drank
milk from the same fountains. For such embraces brotherly-loving souls are
nourished;
[22] and they grow stronger from this common nurture and daily
companionship, and from both general education and our discipline in the law of
God.
[23] Therefore, when sympathy and brotherly affection had been so
established, the brothers were the more sympathetic to one another.
[24] Since they had been educated by the same law and trained in the
same virtues and brought up in right living, they loved one another all the
more.
[25] A common zeal for nobility expanded their goodwill and harmony
toward one another,
[26] because, with the aid of their religion, they rendered their brotherly
love more fervent.
[27] But although nature and companionship and virtuous habits had
augmented the affection of brotherhood, those who were left endured for the
sake of religion, while watching their brothers being maltreated and tortured
to death.
CHAPTER 14
[1]
Furthermore, they encouraged them to face the torture, so that they not only
despised their agonies, but also mastered the emotions of brotherly love.
[2] O reason, more royal than kings and freer than the free!
[3] O sacred and harmonious concord of the seven brothers on behalf of
religion!
[4] None of the seven youths proved coward or shrank from death,
[5] but all of them, as though running the course toward immortality,
hastened to death by torture.
[6] Just as the hands and feet are moved in harmony with the guidance of
the mind, so those holy youths, as though moved by an immortal spirit of
devotion, agreed to go to death for its sake.
[7] O most holy seven, brothers in harmony! For just as the seven days
of creation move in choral dance around religion,
[8] so these youths, forming a chorus, encircled the sevenfold fear of
tortures and dissolved it.
[9] Even now, we ourselves shudder as we hear of the tribulations of
these young men; they not only saw what was happening, yes, not only heard the
direct word of threat, but also bore the sufferings patiently, and in agonies
of fire at that.
[10] What could be more excruciatingly painful than this? For the power
of fire is intense and swift, and it consumed their bodies quickly.
[11] Do not consider it amazing that reason had full command over these
men in their tortures, since the mind of woman despised even more diverse
agonies,
[12] for the mother of the seven young men bore up under the rackings of
each one of her children.
[13] Observe how complex is a mother’s love for her children, which
draws everything toward an emotion felt in her inmost parts.
[14] Even unreasoning animals, like mankind, have a sympathy and
parental love for their offspring.
[15] For example, among birds, the ones that are tame protect their
young by building on the housetops,
[16] and the others, by building in precipitous chasms and in holes and
tops of trees, hatch the nestlings and ward off the intruder.
[17] If they are not able to keep him away, they do what they can to
help their young by flying in circles around them in the anguish of love,
warning them with their own calls.
[18] And why is it necessary to demonstrate sympathy for children by the
example of unreasoning animals,
[19] since even bees at the time for making honeycombs defend themselves
against intruders as though with an iron dart sting those who approach their
hive and defend it even to the death?
[20] But sympathy for her children did not sway the mother of the young
men; she was of the same mind as Abraham.
CHAPTER 15
[1] O
reason of the children, tyrant over the emotions! O religion, more desirable to
the mother than her children!
[2] Two courses were open to this mother, that of religion, and that of
preserving her seven sons for a time, as the tyrant had promised.
[3] She loved religion more, religion that preserves them for eternal
life according to God’s promise.
[4] In what manner might I express the emotions of parents who love
their children? We impress upon the character of a small child a wondrous
likeness both of mind and of form. Especially is this true of mothers, who
because of their birthpangs have a deeper sympathy toward their offspring than
do the fathers.
[5] Considering that mothers are the weaker sex and give birth to many,
they are more devoted to their children.
[6] The mother of the seven boys, more than any other mother, loved her
children. In seven pregnancies she had implanted in herself tender love toward
them,
[7] and because of the many pains she suffered with each of them she had
sympathy for them;
[8] yet because of the fear of God she disdained the temporary safety of
her children.
[9] Not only so, but also because of the nobility of her sons and their
ready obedience to the law she felt a greater tenderness toward them.
[10] For they were righteous and self-controlled and brave and
magnanimous, and loved their brothers and their mother, so that they obeyed her
even to death in keeping the ordinances.
[11] Nevertheless, though so many factors influenced the mother to
suffer with them out of love for her children, in the case of none of them were
the various tortures strong enough to pervert her reason.
[12] Instead, the mother urged them on, each child singly and all
together, to death for the sake of religion.
[13] O sacred nature and affection of parental love, yearning of parents
toward offspring, nurture and indomitable suffering by mothers!
[14] This mother, who saw them tortured and burned one by one, because
of religion did not change her attitude.
[15] She watched the flesh of her children consumed by fire, their toes
and fingers scattered on the ground, and the flesh of the head to the chin
exposed like masks.
[16] O mother, tried now by more bitter pains than even the birth-pangs
you suffered for them!
[17] O woman, who alone gave birth to such complete devotion!
[18] When the first-born breathed his last it did not turn you aside,
nor when the second in torments looked at you piteously nor when the third
expired;
[19] nor did you weep when you looked at the eyes of each one in his
tortures gazing boldly at the same agonies, and saw in their nostrils the signs
of the approach of death.
[20] When you saw the flesh of children burned upon the flesh of other
children, severed hands upon hands, scalped heads upon heads, and corpses
fallen on other corpses and when you saw the place filled with many spectators
of the torturings, you did not shed tears.
[21] Neither the melodies of sirens nor the songs of swans attract the
attention of their hearers as did the voices of the children in torture calling
to their mother.
[22] How great and how many torments the mother then suffered as her
sons were tortured on the wheel and with the hot irons!
[23] But devout reason, giving her heart a man’s courage in the very
midst of her emotions, strengthened her to disregard her temporal love for her
children.
[24] Although she witnessed the destruction of seven children and the
ingenious and various rackings, this noble mother disregarded all these because
of faith in God.
[25] For as in the council chamber of her own soul she saw mighty
advocates — nature, family, parental love, and the rackings of her children —
[26] this mother held two ballots, one bearing death and the other
deliverance for her children.
[27] She did not approve the deliverance which would preserve the seven
sons for a short time,
[28] but as the daughter of God-fearing Abraham she remembered his
fortitude.
[29] O mother of the nation, vindicator of the law and champion of
religion, who carried away the prize of the contest in your heart!
[30] O more noble than males in steadfastness, and more manly than men
in endurance!
[31] Just as Noah’s ark, carrying the world in the universal flood,
stoutly endured the waves,
[32] so you, O guardian of the law, overwhelmed from every side by the
flood of your emotions and the violent winds, the torture of your sons, endured
nobly and withstood the wintry storms that assail religion.
CHAPTER 16
[1] If,
then, a woman, advanced in years and mother of seven sons, endured seeing her
children tortured to death, it must be admitted that devout reason is sovereign
over the emotions.
[2] Thus I have demonstrated not only that men have ruled over the
emotions, but also that a woman has despised the fiercest tortures.
[3] The lions surrounding Daniel were not so savage, nor was the raging
fiery furnace of Mishael so intensely hot, as was her innate parental love,
inflamed as she saw her seven sons tortured in such varied ways.
[4] But the mother quenched so many and such great emotions by devout
reason.
[5] Consider this also. If this woman, though a mother, had been
fainthearted, she would have mourned over them and perhaps spoken as follows:
[6] “O how wretched am I and many times unhappy! After bearing seven
children, I am now the mother of none!
[7] O seven childbirths all in vain, seven profitless pregnancies,
fruitless nurturings and wretched nursings!
[8] In vain, my sons, I endured many birth-pangs for you, and the more
grievous anxieties of your upbringing.
[9] Alas for my children, some unmarried, others married and without
offspring. I shall not see your children or have the happiness of being called
grandmother.
[10] Alas, I who had so many and beautiful children am a widow and
alone, with many sorrows.
[11] Nor when I die, shall I have any of my sons to bury me.”
[12] Yet the sacred and God-fearing mother did not wail with such a
lament for any of them, nor did she dissuade any of them from dying, nor did
she grieve as they were dying,
[13] but, as though having a mind like adamant and giving rebirth for
immortality to the whole number of her sons, she implored them and urged them
on to death for the sake of religion.
[14] O mother, soldier of God in the cause of religion, elder and woman!
By steadfastness you have conquered even a tyrant, and in word and deed you
have proved more powerful than a man.
[15] For when you and your sons were arrested together, you stood and
watched Eleazar being tortured, and said to your sons in the Hebrew language,
[16] “My sons, noble is the contest to which you are called to bear
witness for the nation. Fight zealously for our ancestral law.
[17] For it would be shameful if, while an aged man endures such agonies
for the sake of religion, you young men were to be terrified by tortures.
[18] Remember that it is through God that you have had a share in the
world and have enjoyed life,
[19] and therefore you ought to endure any suffering for the sake of
God.
[20] For his sake also our father Abraham was zealous to sacrifice his
son Isaac, the ancestor of our nation; and when Isaac saw his father’s hand
wielding a sword and descending upon him, he did not cower.
[21] And Daniel the righteous was thrown to the lions, and Hananiah,
Azariah, and Mishael were hurled into the fiery furnace and endured it for the
sake of God.
[22] You too must have the same faith in God and not be grieved.
[23] It is unreasonable for people who have religious knowledge not to
withstand pain.”
[24] By these words the mother of the seven encouraged and persuaded
each of her sons to die rather than violate God’s commandment.
[25] They knew also that those who die for the sake of God live in God,
as do Abraham and Isaac and Jacob and all the patriarchs.
CHAPTER 17
[1] Some
of the guards said that when she also was about to be seized and put to death
she threw herself into the flames so that no one might touch her body.
[2] O mother, who with your seven sons nullified the violence of the
tyrant, frustrated his evil designs, and showed the courage of your faith!
[3] Nobly set like a roof on the pillars of your sons, you held firm and
unswerving against the earthquake of the tortures.
[4] Take courage, therefore, O holy-minded mother, maintaining firm an
enduring hope in God.
[5] The moon in heaven, with the stars, does not stand so august as you,
who, after lighting the way of your star-like seven sons to piety, stand in
honor before God and are firmly set in heaven with them.
[6] For your children were true descendants of father Abraham.
[7] If it were possible for us to paint the history of your piety as an
artist might, would not those who first beheld it have shuddered as they saw
the mother of the seven children enduring their varied tortures to death for
the sake of religion?
[8] Indeed it would be proper to inscribe upon their tomb these words as
a reminder to the people of our nation:
[9] “Here lie buried an aged priest and an aged woman and seven sons,
because of the violence of the tyrant who wished to destroy the way of life of
the Hebrews.
[10] They vindicated their nation, looking to God and enduring torture
even to death.”
[11] Truly the contest in which they were engaged was divine,
[12] for on that day virtue gave the awards and tested them for their
endurance. The prize was immortality in endless life.
[13] Eleazar was the first contestant, the mother of the seven sons
entered the competition, and the brothers contended.
[14] The tyrant was the antagonist, and the world and the human race
were the spectators.
[15] Reverence for God was victor and gave the crown to its own
athletes.
[16] Who did not admire the athletes of the divine legislation? Who were
not amazed?
[17] The tyrant himself and all his council marveled at their endurance,
[18] because of which they now stand before the divine throne and live
through blessed eternity.
[19] For Moses says, “All who are consecrated are under your hands.”
[20] These, then, who have been consecrated for the sake of God, are
honored, not only with this honor, but also by the fact that because of them
our enemies did not rule over our nation,
[21] the tyrant was punished, and the homeland purified — they having
become, as it were, a ransom for the sin of our nation.
[22] And through the blood of those devout ones and their death as an
expiation, divine Providence preserved Israel that previously had been
afflicted.
[23] For the tyrant Antiochus, when he saw the courage of their virtue
and their endurance under the tortures, proclaimed them to his soldiers as an
example for their own endurance,
[24] and this made them brave and courageous for infantry battle and
siege, and he ravaged and conquered all his enemies.
CHAPTER 18
[1] O
Israelite children, offspring of the seed of Abraham, obey this law and
exercise piety in every way,
[2] knowing that devout reason is master of all emotions, not only of
sufferings from within, but also of those from without.
[3] Therefore those who gave over their bodies in suffering for the sake
of religion were not only admired by men, but also were deemed worthy to share
in a divine inheritance.
[4] Because of them the nation gained peace, and by reviving observance
of the law in the homeland they ravaged the enemy.
[5] The tyrant Antiochus was both punished on earth and is being
chastised after his death. Since in no way whatever was he able to compel the
Israelites to become pagans and to abandon their ancestral customs, he left
Jerusalem and marched against the Persians.
[6] The mother of seven sons expressed also these principles to her
children:
[7] “I was a pure virgin and did not go outside my father’s house; but I
guarded the rib from which woman was made.
[8] No seducer corrupted me on a desert plain, nor did the destroyer,
the deceitful serpent, defile the purity of my virginity.
[9] In the time of my maturity I remained with my husband, and when
these sons had grown up their father died. A happy man was he, who lived out
his life with good children, and did not have the grief of bereavement.
[10] While he was still with you, he taught you the law and the
prophets.
[11] He read to you about Abel slain by Cain, and Isaac who was offered
as a burnt offering, and of Joseph in prison.
[12] He told you of the zeal of Phineas, and he taught you about
Hananiah, Azariah, and Mishael in the fire.
[13] He praised Daniel in the den of the lions and blessed him.
[14] He reminded you of the scripture of Isaiah, which says, `Even
though you go through the fire, the flame shall not consume you.’
[15] He sang to you songs of the psalmist David, who said, `Many are the
afflictions of the righteous.’
[16] He recounted to you Solomon’s proverb, `There is a tree of life for
those who do his will.’
[17] He confirmed the saying of Ezekiel, `Shall these dry bones live?’
[18] For he did not forget to teach you the song that Moses taught,
which says,
[19] `I kill and I make alive: this is your life and the length of your
days.’”
[20] O bitter was that day — and yet not bitter — when that bitter
tyrant of the Greeks quenched fire with fire in his cruel caldrons, and in his
burning rage brought those seven sons of the daughter of Abraham to the
catapult and back again to more tortures,
[21] pierced the pupils of their eyes and cut out their tongues, and put
them to death with various tortures.
[22] For these crimes divine justice pursued and will pursue the
accursed tyrant.
[23] But the sons of Abraham with their victorious mother are gathered
together into the chorus of the fathers, and have received pure and immortal
souls from God,
[24] to whom be glory for ever and ever. Amen.
Here ends
the second book of Maccabees.
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