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4:1 Et assumpsit Gorgias quinque millia virorum, et mille equites electos : et moverunt castra nocte,
* Footnotes
Then Gorgias took five thousand men, and a thousand of the best horsemen; and they removed out of the camp by night.
Καὶ παρέλαβε Γοργίας πεντακισχιλίους ἄνδρας καὶ χιλίαν ἵππον ἐκλεκτὴν, καὶ ἀπῇρεν ἡ παρεμβολὴ νυκτὸς,
4:2 ut applicarent ad castra Judaeorum, et percuterent eos subito : et filii, qui erant ex arce, erant illis duces.
*H That they might come upon the camp of the Jews and strike them suddenly: and the men that were of the castle were their guides.
Ver. 2. Guides. Several were apostates. Judas was at or near Maspha. C.
ὥστε ἐπιβαλεῖν ἐπὶ τὴν παρεμβολὴν τῶν Ἰουδαίων, καὶ πατάξαι αὐτοὺς ἄφνω· καὶ οἱ υἱοὶ τῆς ἄκρας ἦσαν αὐτῷ ὁδηγοί.
4:3 Et audivit Judas, et surrexit ipse et potentes percutere virtutem exercituum regis, qui erant in Emmaum :
*H And Judas heard of it, and rose up, he and the valiant men, to attack the king's forces that were in Emmaus.
Ver. 3. Rose up. The vigilance of rulers and pastors preserves from the devil's stratagems. W.
Καὶ ἤκουσεν Ἰούδας, καὶ ἀπῇρεν αὐτὸς καὶ οἱ δυνατοὶ πατάξαι τὴν δύναμιν τοῦ βασιλέως τὴν ἐν Ἐμμαοὺμ,
4:4 adhuc enim dispersus erat exercitus a castris.
*H For as yet the army was dispersed from the camp
Ver. 4. Camp, foraging, as they despised the forces of Judas, and supposed he was in the camp, or engaged with Gorgias.
ἕως ἔτι αἱ δυνάμεις ἐσκορπισμέναι ἦσαν ἀπὸ τῆς παρεμβολῆς.
4:5 Et venit Gorgias in castra Judae noctu, et neminem invenit : et quaerebat eos in montibus, quoniam dixit : Fugiunt hi a nobis.
And Gorgias came by night into the camp of Judas, and found no man; and he sought them in the mountains: for he said: These men flee from us.
Καὶ ἦλθε Γοργίας εἰς τὴν παρεμβολὴν Ἰούδα νυκτὸς, καὶ οὐδένα εὗρε· καὶ ἐζήτει αὐτοὺς ἐν τοῖς ὄρεσιν, ὅτι εἶπε, φεύγουσιν οὗτοι ἀφʼ ἡμῶν.
4:6 Et cum dies factus esset, apparuit Judas in campo cum tribus millibus virorum tantum, qui tegumenta et gladios non habebant :
*H And when it was day, Judas shewed himself in the plain with three thousand men only, who neither had armour nor swords:
Ver. 6. Three. We find seven thousand elsewhere. He was at the head of three thousand, and set his three brothers over fifteen hundred each. — Who. Some copies read, "because." He could arm no more completely. — Swords. This is added in Greek and in some Latin copies. Having already gained two victories, they must have had some swords, with which they slew the fugitives. v. 15. C. — They were ill armed, through poverty (Jos.) chiefly, (H.) using slings. Zac. ix. 15. C. — Confidence in God procureth his assistance. v. 8. W.
Καὶ ἅμα τῇ ἡμέρᾳ, ὤφθη Ἰούδας ἐν τῷ πεδίῳ ἐν τρισχιλίοις ἀνδράσι· πλὴν καλύμματα καὶ μαχαίρας οὐκ εἶχον καθὼς ἠβούλοντο.
4:7 et viderunt castra gentium valida, et loricatos et equitatus in circuitu eorum, et hi docti ad praelium.
And they saw the camp of the Gentiles that it was strong, and the men in breastplates, and the horsemen round about them, and these were trained up to war.
Καὶ εἶδον παρεμβολὴν ἐθνῶν ἰσχυρὰν, τεθωρακισμένην, καὶ ἵππον κυκλοῦσαν αὐτὴν, καὶ οὗτοι διδακτοὶ πολέμου.
* Summa
*S Part 3,
Ques 131,
Article 2
[II-II, Q. 131, Art. 2]
Whether Ambition Is Opposed to Magnanimity by Excess?
Objection 1: It seems that ambition is not opposed to magnanimity by excess. For one mean has only one extreme opposed to it on the one side. Now presumption is opposed to magnanimity by excess as stated above (Q. 130, A. 2). Therefore ambition is not opposed to it by excess.
Obj. 2: Further, magnanimity is about honors; whereas ambition seems to regard positions of dignity: for it is written (2 Macc. 4:7) that "Jason ambitiously sought the high priesthood." Therefore ambition is not opposed to magnanimity.
Obj. 3: Further, ambition seems to regard outward show: for it is written (Acts 25:27) that "Agrippa and Berenice . . . with great pomp (_ambitione_) . . . had entered into the hall of audience" [*'Praetorium.' The Vulgate has 'auditorium,' but the meaning is the same], and (2 Para. 16:14) that when Asa died they "burned spices and . . . ointments over his body" with very great pomp (_ambitione_). But magnanimity is not about outward show. Therefore ambition is not opposed to magnanimity.
_On the contrary,_ Tully says (De Offic. i) that "the more a man exceeds in magnanimity, the more he desires himself alone to dominate others." But this pertains to ambition. Therefore ambition denotes an excess of magnanimity.
_I answer that,_ As stated above (A. 1), ambition signifies inordinate love of honor. Now magnanimity is about honors and makes use of them in a becoming manner. Wherefore it is evident that ambition is opposed to magnanimity as the inordinate to that which is well ordered.
Reply Obj. 1: Magnanimity regards two things. It regards one as its end, in so far as it is some great deed that the magnanimous man attempts in proportion to his ability. In this way presumption is opposed to magnanimity by excess: because the presumptuous man attempts great deeds beyond his ability. The other thing that magnanimity regards is its matter, viz. honor, of which it makes right use: and in this way ambition is opposed to magnanimity by excess. Nor is it impossible for one mean to be exceeded in various respects.
Reply Obj. 2: Honor is due to those who are in a position of dignity, on account of a certain excellence of their estate: and accordingly inordinate desire for positions of dignity pertains to ambition. For if a man were to have an inordinate desire for a position of dignity, not for the sake of honor, but for the sake of a right use of a dignity exceeding his ability, he would not be ambitious but presumptuous.
Reply Obj. 3: The very solemnity of outward worship is a kind of honor, wherefore in such cases honor is wont to be shown. This is signified by the words of James 2:2, 3: "If there shall come into your assembly a man having a golden ring, in fine apparel . . . and you . . . shall say to him: Sit thou here well," etc. Wherefore ambition does not regard outward worship, except in so far as this is a kind of honor. _______________________
4:8 Et ait Judas viris, qui secum erant : Ne timueritis multitudinem eorum, et impetum eorum ne formidetis.
And Judas said to the men that were with him: Fear ye not their multitude, neither be ye afraid of their assault.
Καὶ εἶπεν Ἰούδας τοῖς ἀνδράσι τοῖς μετʼ αὐτοῦ, μὴ φοβεῖσθε τὸ πλῆθος αὐτῶν, καὶ τὸ ὅρμημα αὐτῶν μὴ δειλωθῆτε.
4:9 Mementote qualiter salvi facti sunt patres nostri in mari Rubro, cum sequeretur eos Pharao cum exercitu multo.
* Footnotes
Remember in what manner our fathers were saved in the Red Sea, when Pharaoh pursued them with a great army.
Μνήσθητε πῶς ἐσώθησαν οἱ πατέρες ἡμῶν ἐν θαλάσσῃ ἐρυθρᾷ, ὅτε ἐδίωξεν αὐτοὺς Φαραὼ ἐν δυνάμει.
4:10 Et nunc clamemus in caelum : et miserebitur nostri Dominus, et memor erit testamenti patrum nostrorum, et conteret exercitum istum ante faciem nostram hodie :
And now let us cry to heaven, and the Lord will have mercy on us, and will remember the covenant of our fathers, and will destroy this army before our face this day:
Καὶ νῦν βοήσωμεν εἰς τὸν οὐρανὸν, εἴπως ἐλεήσει ἡμᾶς, καὶ μνησθήσεται διαθήκης πατέρων ἡμῶν, καὶ συντρίψει τὴν παρεμβολὴν ταύτην κατὰ πρόσωπον ἡμῶν σήμερον.
4:11 et scient omnes gentes quia est qui redimat et liberet Israel.
And all nations shall know that there is one that redeemeth and delivereth Israel.
Καὶ γνώσεται πάντα τὰ ἔθνη, ὅτι ἐστὶν ὁ λυτρούμενος καὶ σώζων τὸν Ἰσραήλ.
4:12 Et elevaverunt alienigenae oculos suos, et viderunt eos venientes ex adverso.
And the strangers lifted up their eyes, and saw them coming against them.
Καὶ ᾖραν οἱ ἀλλόφυλοι τοὺς ὀφθαλμοὺς αὐτῶν. καὶ ἴδον αὐτοὺς ἐρχομένους ἐξεναντίας,
4:13 Et exierunt de castris in praelium, et tuba cecinerunt hi qui erant cum Juda.
*H And they went out of the camp to battle, and they that were with Judas sounded the trumpet.
Ver. 13. Trumpet. There were many priests in the army.
καὶ ἐξῆλθον ἐκ τῆς παρεμβολῆς εἰς πόλεμον· καὶ ἐσάλπισαν οἱ μετὰ Ἰούδα.
4:14 Et congressi sunt : et contritae sunt gentes, et fugerunt in campum.
And they joined battle: and the Gentiles were routed, and fled into the plain.
Καὶ συνῆψαν, καὶ συνετρίβησαν τὰ ἔθνη, καὶ ἔφυγον εἰς τὸ πεδίον.
* Summa
*S Part 4,
Ques 82,
Article 10
[III, Q. 82, Art. 10]
Whether It Is Lawful for a Priest to Refrain Entirely from Consecrating the Eucharist?
Objection 1: It seems to be lawful for a priest to refrain entirely from consecrating the Eucharist. Because, as it is the priest's office to consecrate the Eucharist, so it is likewise to baptize and administer the other sacraments. But the priest is not bound to act as a minister of the other sacraments, unless he has undertaken the care of souls. Therefore, it seems that likewise he is not bound to consecrate the Eucharist except he be charged with the care of souls.
Obj. 2: Further, no one is bound to do what is unlawful for him to do; otherwise he would be in two minds. But it is not lawful for the priest who is in a state of sin, or excommunicate, to consecrate the Eucharist, as was said above (A. 7). Therefore it seems that such men are not bound to celebrate, and so neither are the others; otherwise they would be gainers by their fault.
Obj. 3: Further, the priestly dignity is not lost by subsequent weakness: because Pope Gelasius I says (cf. Decretal, Dist. 55): "As the canonical precepts do not permit them who are feeble in body to approach the priesthood, so if anyone be disabled when once in that state, he cannot lose that he received at the time he was well." But it sometimes happens that those who are already ordained as priests incur defects whereby they are hindered from celebrating, such as leprosy or epilepsy, or the like. Consequently, it does not appear that priests are bound to celebrate.
_On the contrary,_ Ambrose says in one of his Orations (xxxiii): "It is a grave matter if we do not approach Thy altar with clean heart and pure hands; but it is graver still if while shunning sins we also fail to offer our sacrifice."
_I answer that,_ Some have said that a priest may lawfully refrain altogether from consecrating, except he be bound to do so, and to give the sacraments to the people, by reason of his being entrusted with the care of souls.
But this is said quite unreasonably, because everyone is bound to use the grace entrusted to him, when opportunity serves, according to 2 Cor. 6:1: "We exhort you that you receive not the grace of God in vain." But the opportunity of offering sacrifice is considered not merely in relation to the faithful of Christ to whom the sacraments must be administered, but chiefly with regard to God to Whom the sacrifice of this sacrament is offered by consecrating. Hence, it is not lawful for the priest, even though he has not the care of souls, to refrain altogether from celebrating; and he seems to be bound to celebrate at least on the chief festivals, and especially on those days on which the faithful usually communicate. And hence it is that (2 Macc. 4:14) it is said against some priests that they "were not now occupied about the offices of the altar . . . despising the temple and neglecting the sacrifices."
Reply Obj. 1: The other sacraments are accomplished in being used by the faithful, and therefore he alone is bound to administer them who has undertaken the care of souls. But this sacrament is performed in the consecration of the Eucharist, whereby a sacrifice is offered to God, to which the priest is bound from the order he has received.
Reply Obj. 2: The sinful priest, if deprived by the Church's sentence from exercising his order, simply or for a time, is rendered incapable of offering sacrifice; consequently, the obligation lapses. But if not deprived of the power of celebrating, the obligation is not removed; nor is he in two minds, because he can repent of his sin and then celebrate.
Reply Obj. 3: Weakness or sickness contracted by a priest after his ordination does not deprive him of his orders; but hinders him from exercising them, as to the consecration of the Eucharist: sometimes by making it impossible to exercise them, as, for example, if he lose his sight, or his fingers, or the use of speech; and sometimes on account of danger, as in the case of one suffering from epilepsy, or indeed any disease of the mind; and sometimes, on account of loathsomeness, as is evident in the case of a leper, who ought not to celebrate in public: he can, however, say mass privately, unless the leprosy has gone so far that it has rendered him incapable owing to the wasting away of his limbs. _______________________
4:15 Novissimi autem omnes ceciderunt in gladio, et persecuti sunt eos usque Gezeron, et usque in campos Idumaeae, et Azoti, et Jamniae : et ceciderunt ex illis usque ad tria millia virorum.
*H But all the hindmost of them fell by the sword and they pursued them as far as Gezeron, and even to the plains of Idumea, and of Azotus, and of Jamnia: and there fell of them to the number of three thousand men.
Ver. 15. Gezeron, or Gazera, near Emmaus. — Idumea. Alex. MS. reads "Judea," which seems more probable. The enemy fled on all sides, some among the Philistines; (C.) others to the southern parts of Juda, occupied by Edom. H.
Οἱ δὲ ἔσχατοι πάντες ἔπεσον ἐν ῥομφαίᾳ· καὶ ἐδίωξαν αὐτοὺς ἕως Γαζηρὼν καὶ ἕως τῶν πεδίων τῆς Ἰδουμαίας καὶ Ἀζώτου καὶ Ἰαμνίας, καὶ ἔπεσον ἐξ αὐτῶν εἰς ἄνδρας τρισχιλίους.
4:16 Et reversus est Judas, et exercitus ejus sequens eum.
And Judas returned again with his army that followed him.
Καὶ ἐπέστρεψεν Ἰούδας καὶ ἡ δύναμις ἀπὸ τοῦ διώκειν ὄπισθεν αὐτῶν,
4:17 Dixitque ad populum : Non concupiscatis spolia : quia bellum contra nos est,
And he said to the people: Be not greedy of the spoils; for there is war before us:
καὶ εἶπε πρὸς τὸν λαὸν, μὴ ἐπιθυμήσητε τῶν σκύλων, ὅτι πόλεμος ἐξεναντίας ἡμῶν,
4:18 et Gorgias et exercitus ejus prope nos in monte : sed state nunc contra inimicos nostros, et expugnate eos, et sumetis postea spolia securi.
And Gorgias and his army are near us in the mountain: but stand ye now against our enemies, and overthrow them, and you shall take the spoils afterwards with safety.
καὶ Γοργίας καὶ ἡ δύναμις ἐν τῷ ὄρει ἐγγὺς ἡμῶν· ἀλλὰ στῆτε νῦν ἐναντίον τῶν ἐχθρῶν ἡμῶν, καὶ πολεμήσατε αὐτοὺς, καὶ μετὰ ταῦτα λήψετε τὰ σκύλα μετὰ παῤῥησίας.
4:19 Et adhuc loquente Juda haec, ecce apparuit pars quaedam prospiciens de monte.
And as Judas was speaking these words, behold part of them appeared, looking forth from the mountain.
Ἔτι λαλοῦντος Ἰούδα ταῦτα, ὤφθη μέρος τι ἐκκύπτον ἐκ τοῦ ὄρους.
4:20 Et vidit Gorgias quod in fugam conversi sunt sui, et succenderunt castra : fumus enim, qui videbatur, declarabat quod factum est.
And Gorgias saw that his men were put to flight, and that they had set fire to the camp: for the smoke that was seen declared what was done.
Καὶ εἶδεν ὅτι τετρόπωνται, καὶ ἐμπυρίζουσι τὴν παρεμβολὴν, ὁ γὰρ καπνὸς θεωρούμενος ἐνεφάνιζε τὸ γεγονός.
4:21 Quibus illi conspectis timuerunt valde, aspicientes simul et Judam, et exercitum in campo paratum ad praelium.
And when they had seen this, they were seized with great fear, seeing at the same time Judas and his army in the plain ready to fight.
Οἱ δὲ ταῦτα συνιδόντες ἐδειλώθησαν σφόδρα· συνιδόντες δὲ καὶ τὴν Ἰούδα παρεμβολὴν ἐν τῷ πεδίῳ ἑτοίμην εἰς παράταξιν,
4:22 Et fugerunt omnes in campum alienigenarum :
So they all fled away into the land of the strangers.
ἔφυγον πάντες εἰς γῆν ἀλλοφύλων.
4:23 et Judas reversus est ad spolia castrorum, et acceperunt aurum multum, et argentum, et hyacinthinum, et purpuram marinam, et opes magnas.
*H And Judas returned to take the spoils of the camp, and they got much gold, and silver, and blue silk, and purple of the sea, and great riches.
Ver. 23. Sea. This sort of purple was most esteemed. The art of dying it is now lost. The merchants' goods fell into the hands of the Jews. The pursuit was interrupted by the sabbath. At various times Bacchides and Timothy lost above 20,000; Phylarchus and Callisthenes perished; and Nicanor saved himself by flight. The booty was laid up in places of security. 2 B. viii. 25. 30.
Καὶ ἀνέστρεψεν Ἰούδας ἐπὶ τὴν σκυλείαν τῆς παρεμβολῆς· καὶ ἔλαβον χρυσίον πολὺ καὶ ἀργύριον καὶ ὑάκινθον καὶ πορφύραν θαλασσίαν καὶ πλοῦτον μέγαν.
4:24 Et conversi, hymnum canebant, et benedicebant Deum in caelum, quoniam bonus est, quoniam in saeculum misericordia ejus.
*H And returning home, they sung a hymn, and blessed God in heaven, because he is good, because his mercy endureth for ever.
Ver. 24. For ever. This was the chorus of Ps. cxxxv. which was sung; (C.) or the cxvii. might be used on this occasion. H.
Καὶ ἐπιστραφέντες ὕμνουν καὶ εὐλόγουν εἰς οὐρανὸν τὸν Κύριον, ὅτι καλὸν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ.
4:25 Et facta est salus magna in Israel in die illa.
So Israel had a great deliverance that day.
Καὶ ἐγένετο σωτηρία μεγάλη τῷ Ἰσραὴλ ἐν τῇ ἡμέρᾳ ἐκείνῃ.
4:26 Quicumque autem alienigenarum evaserunt, venerunt, et nuntiaverunt Lysiae universa quae acciderant.
And such of the strangers as escaped, went and told Lysias all that had happened.
Ὅσοι δὲ τῶν ἀλλοφύλων διεσώθησαν, παραγενηθέντες ἀπήγγειλαν τῷ Λυσίᾳ πάντα τὰ συμβεβηκότα.
4:27 Quibus ille auditis, consternatus animo deficiebat : quod non qualia voluit, talia contigerunt in Israel, et qualia mandavit rex.
*H And when he heard these things, he was amazed and discouraged: because things had not succeeded in Israel according to his mind, and as the king had commanded.
Ver. 27. Commanded. See what followed, 2 Mac. viii. 8. to the end. W.
Ὁ δὲ ἀκούσας συνεχύθη καὶ ἠθύμει, ὅτι οὐχ οἷα ἤθελε, τοιαῦτα γεγόνει τῷ Ἰσραὴλ, καὶ οὐχ οἷα ἐνετείλατο αὐτῷ ὁ βασιλεὺς, τοιαῦτα ἐξέβη.
4:28 Et sequenti anno, congregavit Lysias virorum electorum sexaginta millia, et equitum quinque millia, ut debellaret eos.
* Footnotes
So the year following, Lysias gathered together threescore thousand chosen men, and five thousand horsemen, that he might subdue them.
Καὶ ἐν τῷ ἐχομένῳ ἐνιαυτῷ συνελόχησεν ὁ Λυσίας ἀνδρῶν ἐπιλέκτων ἑξήκοντα χιλιάδας καὶ πεντακισχιλίαν ἵππον, ὥστε ἐκπολεμῆσαι αὐτούς.
4:29 Et venerunt in Judaeam, et castra posuerunt in Bethoron, et occurrit illis Judas cum decem millibus viris.
And they came into Judea, and pitched their tents in Bethoron, and Judas met them with ten thousand men.
Καὶ ἦλθον εἰς τὴν Ἰδουμαίαν, καὶ παρενέβαλον ἐν Βαιθσούροις, καὶ συνήντησεν αὐτοῖς Ἰούδας ἐν δέκα χιλιάσιν ἀνδρῶν.
4:30 Et viderunt exercitum fortem, et oravit, et dixit : Benedictus es, salvator Israel, qui contrivisti impetum potentis in manu servi tui David, et tradidisti castra alienigenarum in manu Jonathae filii Saul, et armigeri ejus.
* Footnotes
And they saw that the army was strong, and he prayed and said: Blessed art thou, O Saviour of Israel, who didst break the violence of the mighty by the hand of thy servant David, and didst deliver up the camp of the strangers into the hands of Jonathan the son of Saul, and of his armour bearer.
Καὶ εἶδε τὴν παρεμβολὴν ἰσχυρὰν, καὶ προσηύξατο, καὶ εἶπεν, εὐλογητὸς εἶ, ὁ σωτὴρ τοῦ Ἰσραὴλ, ὁ συντρίψας τὸ ὅρμημα τοῦ δυνατοῦ ἐν χειρὶ τοῦ δούλου σου Δαυὶδ, καὶ παρέδωκας τὴν παρεμβολὴν τῶν ἀλλοφύλων εἰς χεῖρας Ἰωνάθαν υἱοῦ Σαοὺλ, καὶ τοῦ αἴροντος τὰ σκεύη αὐτοῦ.
4:31 Conclude exercitum istum in manu populi tui Israel, et confundantur in exercitu suo et equitibus.
Shut up this army in the hands of thy people Israel, and let them be confounded in their host and their horsemen.
Σύγκλεισον τὴν παρεμβολὴν ταύτην ἐν χειρὶ λαοῦ σου Ἰσραὴλ, καὶ αἰσχυνθήτωσαν ἐπὶ τῇ δυνάμει καὶ τῇ ἵππῳ αὐτῶν.
4:32 Da illis formidinem, et tabefac audaciam virtutis eorum, et commoveantur contritione sua.
*H Strike them with fear, and cause the boldness of their strength to languish, and let them quake at their own destruction.
Ver. 32. Destruction. Let them perish, or fall upon each other.
Δὸς αὐτοῖς δειλίαν, καὶ τῆξον θράσος ἰσχύος αὐτῶν, καὶ σαλευθήτωσαν τῇ συντριβῇ αὐτῶν.
4:33 Dejice illos gladio diligentium te : et collaudent te omnes, qui noverunt nomen tuum, in hymnis.
Cast them down with the sword of them that love thee: and let all that know thy name praise thee with hymns.
Κατάβαλε αὐτοὺς ῥομφαίᾳ ἀγαπώντων σε, καὶ αἰνεσάτωσάν σε πάντες οἱ εἰδότες τὸ ὄνομά σου ἐν ὕμνοις.
4:34 Et commiserunt praelium : et ceciderunt de exercitu Lysiae quinque millia virorum.
And they joined battle: and there fell of the army of Lysias five thousand men.
Καὶ συνέβαλον ἀλλήλοις, καὶ ἔπεσον ἐκ τῆς παρεμβολῆς Λυσίου εἰς πεντακισχιλίους ἄνδρας, καὶ ἔπεσον ἐξ ἐναντίας αὐτῶν.
4:35 Videns autem Lysias fugam suorum, et Judaeorum audaciam, et quod parati sunt aut vivere, aut mori fortiter, abiit Antiochiam, et elegit milites, ut multiplicati rursus venirent in Judaeam.
And when Lysias saw that his men were put to flight, and how bold the Jews were, and that they were ready either to live, or to die manfully, he went to Antioch, and chose soldiers, that they might come again into Judea with greater numbers.
Ἰδὼν δὲ Λυσίας τὴν γενομένην τροπὴν, τῆς αὐτοῦ συντάξεως, τῆς δὲ Ἰούδα τὸ γεγενημένον θάρσος, καὶ ὡς ἕτοιμοί εἰσιν ἢ ζῇν ἢ τεθνάναι γενναίως, ἀπῇρεν εἰς Ἀντιόχειαν, καὶ ἐξενολόγει· καὶ πλεονάσας τὸν γενηθέντα στρατὸν, ἐλογίζετο πάλιν παραγενέσθαι εἰς τὴν Ἰουδαίαν.
4:36 Dixit autem Judas, et fratres ejus : Ecce contriti sunt inimici nostri : ascendamus nunc mundare sancta, et renovare.
Then Judas, and his brethren said: Behold our enemies are discomfited: let us go up now to cleanse the holy places, and to repair them.
Εἶπε δὲ Ἰούδας καὶ οἱ ἀδελφοὶ αὐτοῦ, Ἰδοὺ συνετρίβησαν οἱ ἐχθροὶ ἡμῶν, ἀναβῶμεν καθαρίσαι τὰ ἅγια καὶ ἐγκαινίσαι.
4:37 Et congregatus est omnis exercitus, et ascenderunt in montem Sion.
And all the army assembled together, and they went up into Mount Sion.
Καὶ συνήχθη ἡ παρεμβολὴ πᾶσα, καὶ ἀνέβησαν εἰς ὄρος Σιών.
4:38 Et viderunt sanctificationem desertam, et altare profanatum, et portas exustas, et in atriis virgulta nata sicut in saltu vel in montibus, et pastophoria diruta.
* Footnotes
*H And they saw the sanctuary desolate, and the altar profaned, and the gates burnt, and shrubs growing up in the courts as in a forest, or on the mountains, and the chambers joining to the temple thrown down.
Ver. 38. Burnt by Callisthenes, whom the Jews burnt in a house. 2 B. viii. C. — Chambers; (pastophoria. Sept.) places for beds, veils, &c. H. — S. Jerom commonly prefers "the treasury," with Aquila, or "beds," as Sym. translates. Chambers for the officers of the temple were common both among pagans and Christians. Rufin, Hist. ii. 23. Com. Apost. ii. 57. Clem. pæd. iii. 2. C. — As it was the chief design of Judas to defend religion, so he presently purifies the temple. W.
Καὶ ἴδον τὸ ἁγίασμα ἠρημωμένον, καὶ τὸ θυσιαστήριον βεβηλωμένον, καὶ τὰς πύλας κατακεκαυμένας, καὶ ἐν ταῖς αὐλαῖς φυτὰ πεφυκότα ὡς ἐν δρυμῷ ἢ ὡς ἐν ἑνὶ τῶν ὀρέων, καὶ τὰ παστοφόρια καθῃρημένα.
4:39 Et sciderunt vestimenta sua, et planxerunt planctu magno, et imposuerunt cinerem super caput suum,
And they rent their garments, and made great lamentation, and put ashes on their heads:
Καὶ διέῤῥηξαν τὰ ἱμάτια αὐτῶν, καὶ ἐκόψαντο κοπετὸν μέγαν, καὶ ἐπέθεντο σποδὸν ἐπὶ τὴν κεφαλὴν αὐτῶν.
4:40 et ceciderunt in faciem super terram, et exclamaverunt tubis signorum, et clamaverunt in caelum.
And they fell down to the ground on their faces, and they sounded with the trumpets of alarm, and they cried towards heaven.
Καὶ ἔπεσον ἐπὶ πρόσωπον ἐπὶ τὴν γῆν, καὶ ἐσάλπισαν ταῖς σάλπιγξι τῶν σημασιῶν, καὶ ἐβόησαν εἰς τὸν οὐρανόν.
4:41 Tunc ordinavit Judas viros ut pugnarent adversus eos qui erant in arce, donec emundarent sancta.
*H Then Judas appointed men to fight against them that were in the castle, till they had cleansed the holy places,
Ver. 41. Fight, or to be ready, if the garrison should offer to molest them (C.) from the higher part of Sion, while they were performing what religion required of them. H.
Τότε ἐπέταξεν Ἰούδας ἄνδρας πολεμεῖν τοὺς ἐν τῇ ἄκρᾳ, ἕως ἂν καθαρίσῃ τὰ ἅγια.
4:42 Et elegit sacerdotes sine macula, voluntatem habentes in lege Dei :
*H And he chose priests without blemish, whose will was set upon the law of God.
Ver. 42. Blemish. Legal uncleanness or immorality. C.
Καὶ ἐπέλεξεν ἱερεῖς ἀμώμους, θελητὰς νόμου.
4:43 et mundaverunt sancta, et tulerunt lapides contaminationis in locum immundum.
*H And they cleansed the holy places, and took away the stones that had been defiled into an unclean place.
Ver. 43. Defiled. Altars, temples, and statues of false gods made of stone, and set up in the temple, (C. i. 50. W.) and before the houses, (2 B. x. 1.) were now demolished and thrown into the vale of Cedron. 2 Par. xxix. 16.
Καὶ ἐκαθάρισαν τὰ ἅγια, καὶ ᾖραν τοὺς λίθους τοῦ μιασμοῦ εἰς τόπον ἀκάθαρτον.
4:44 Et cogitavit de altari holocaustorum, quod profanatum erat, quid de eo faceret.
*H And he considered about the altar of holocausts that had been profaned, what he should do with it.
Ver. 44. Profaned with impure victims, and with the altar of Jupiter erected above it. C. i. 23.
Καὶ ἐβουλεύσαντο περὶ τοῦ θυσιαστηρίου τῆς ὁλοκαυτώσεως τοῦ βεβηλωμένου, τί αὐτῷ ποιήσωσι.
4:45 Et incidit illis consilium bonum ut destruerent illud : ne forte illis esset in opprobrium, quia contaminaverunt illud gentes, et demoliti sunt illud.
And a good counsel came into their minds, to pull it down: lest it should be a reproach to them, because the Gentiles had defiled it; so they threw it down.
Καὶ ἐπέπεσεν αὐτοῖς βουλὴ ἀγαθὴ, καθελεῖν αὐτὸ, μήποτε γένηται αὐτοῖς εἰς ὄνειδος, ὅτι ἐμίαναν τὰ ἔθνη αὐτό· καὶ καθεῖλον τὸ θυσιαστήριον,
4:46 Et reposuerunt lapides in monte domus in loco apto, quoadusque veniret propheta, et responderet de eis.
*H And they laid up the stones in the mountain of the temple, in a convenient place, till there should come a prophet, and give answer concerning them.
Ver. 46. Stones; rough, and covered with brass: (Ex. xx. 25.) though this latter circumstances is not certain with respect to the altar built by the captives. — Prophet. None was recognized after Malachias, as God prepared his people to pay more attention to the Messias.
καὶ ἀπέθεντο τοὺς λίθους ἐν τῷ ὄρει τοῦ οἴκου, ἐν τόπῳ ἐπιτηδείῳ, μέχρι τοῦ παραγενηθῆναι προφήτην τοῦ ἀποκριθῆναι περὶ αὐτῶν.
4:47 Et acceperunt lapides integros secundum legem, et aedificaverunt altare novum secundum illud quod fuit prius :
*H Then they took whole stones, according to the law and built a new altar, according to the former:
Ver. 47. Law. Nothing was specified. The altar in the desert was of wood. At Sinai and Hebal, turf or rough stones were used; whence unhewed stones were judged most proper.
Καὶ ἔλαβον λίθους ὁλοκλήρους κατὰ τὸν νόμον, καὶ ᾠκοδόμησαν τὸ θυσιαστήριον καινὸν κατὰ τὸ πρότερον.
4:48 et aedificaverunt sancta, et quae intra domum erant intrinsecus : et aedem, et atria sanctificaverunt.
*H And they built up the holy places, and the things that were within the temple: and they sanctified the temple and the courts.
Ver. 48. Up, or repaired the temple chambers, &c.
Καὶ ᾠκοδόμησαν τὰ ἅγια καὶ τὰ ἐντὸς τοῦ οἴκου, καὶ τὰς αὐλὰς ἡγίασαν.
4:49 Et fecerunt vasa sancta nova, et intulerunt candelabrum, et altare incensorum, et mensam, in templum.
And they made new holy vessels, and brought in the candlestick, and the altar of incense, and the table, into the temple.
Καὶ ἐποίησαν σκεύη ἅγια καινὰ, καὶ εἰσήνεγκαν τὴν λυχνίαν καὶ τὸ θυσιαστήριον τῶν θυμιαμάτων καὶ τὴν τράπεζαν εἰς τὸν ναόν.
4:50 Et incensum posuerunt super altare, et accenderunt lucernas quae super candelabrum erant, et lucebant in templo.
And they put incense upon the altar, and lighted up the lamps that were upon the candlestick, and they gave light in the temple.
Καὶ ἐθυμίασαν ἐπὶ τὸ θυσιαστήριον, καὶ ἐξῆψαν τοὺς λύχνους τοὺς ἐπὶ τῆς λυχνίας, καὶ ἐφαίνοσαν ἐν τῷ ναῷ.
4:51 Et posuerunt super mensam panes, et appenderunt vela, et consummaverunt omnia opera quae fecerant.
*H And they set the loaves upon the table, and hung up the veils, and finished all the works that they had begun to make.
Ver. 51. Veils, at the entrance of the holy of holies. C.
Καὶ ἐπέθηκαν ἐπὶ τὴν τράπεζαν ἄρτους, καὶ ἐξεπέτασαν τὰ καταπετάσματα· καὶ ἐτέλεσαν πάντα τὰ ἔργα ἃ ἐποίησαν.
4:52 Et ante matutinum surrexerunt quinta et vigesima die mensis noni (hic est mensis Casleu) centesimi quadragesimi octavi anni :
* Footnotes
*H And they arose before the morning on the five and twentieth day of the ninth month, (which is the month of Casleu) in the hundred and forty-eighth year.
Ver. 52. Year. The temple was purified a little more than two years after it had been profaned. A. 145. W. — The sacrifices had been interrupted just three years. The Second Book (x. 3.) specifies two years; whence some infer, that the temple was twice dedicated. But these two years most probably refer to the administration of Judas. S. Tho. or some other com. Usher, A. 3840. T. C. Salien. M.
Καὶ ὤρθρισαν τοπρωῒ τῇ πέμπτῃ καὶ εἰκάδι τοῦ μηνὸς τοῦ ἐννάτου· οὗτος ὁ μὴν Χασελεῦ τοῦ ὀγδόου καὶ τεσσαρακοστοῦ καὶ ἑκατοστοῦ ἔτους.
4:53 et obtulerunt sacrificium secundum legem super altare holocaustorum novum, quod fecerunt.
And they offered sacrifice, according to the law, upon the new altar of holocausts which they had made.
Καὶ ἀνήνεγκαν θυσίαν κατὰ τὸν νόμον ἐπὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων τὸ καινὸν ὃ ἐποίησαν.
4:54 Secundum tempus et secundum diem in qua contaminaverunt illud gentes, in ipsa renovatum est in canticis, et citharis, et cinyris, et in cymbalis.
According to the time, and according to the day wherein the heathens had defiled it, in the same was it dedicated anew with canticles, and harps, and lutes, and cymbals.
Κατὰ τὸν καιρὸν καὶ κατὰ τὴν ἡμέραν ἐν ᾗ ἐβεβήλωσαν αὐτὸ τὰ ἔθνη, ἐν ἐκείνῃ ἐνεκαινίσθη ἐν ᾠδαῖς καὶ κιθάραις καὶ κινύραις, καὶ ἐν κυμβάλοις.
4:55 Et cecidit omnis populus in faciem, et adoraverunt, et benedixerunt in caelum eum, qui prosperavit eis.
And all the people fell upon their faces, and adored, and blessed up to heaven, him that had prospered them.
Καὶ ἔπεσον πᾶς ὁ λαὸς ἐπὶ πρόσωπον, καὶ προσεκύνησαν, καὶ εὐλόγησαν εἰς οὐρανὸν τὸν εὐοδώσαντα αὐτοῖς.
4:56 Et fecerunt dedicationem altaris diebus octo, et obtulerunt holocausta cum laetitia, et sacrificium salutaris et laudis.
And they kept the dedication of the altar eight days, and they offered holocausts with joy, and sacrifices of salvation, and of praise.
Καὶ ἐποίησαν τὸν ἐγκαινισμὸν τοῦ θυσιαστηρίου ἡμέρας ὀκτὼ, καὶ προσήνεγκαν ὁλοκαυτώματα μετʼ εὐφροσύνης, καὶ ἔθυσαν θυσίαν σωτηρίου καὶ αἰνέσεως.
4:57 Et ornaverunt faciem templi coronis aureis et scutulis, et dedicaverunt portas et pastophoria, et imposuerunt eis januas.
*H And they adorned the front of the temple with crowns of gold, and escutcheons, and they renewed the gates, and the chambers, and hanged doors upon them.
Ver. 57. Escutcheons, or bucklers of gold, taken from the soldiers of Antiochus. C. vi. 39. Such ornaments were placed in temples, to testify the gratitude of the people. They wished to restore as much as possible what had been taken away. C. i. 23. On this occasion the Jews carried branches in memory of what they had suffered in desert places for three years. Hence they style it the feast of tabernacles of Casleu. 2 B. i. 9. and x. 6. C.
Καὶ κατεκόσμησαν τὸ κατὰ πρόσωπον τοῦ ναοῦ στεφάνοις χρυσοῖς καὶ ἀσπιδίσκαις, καὶ ἐνεκαίνισν τὰς πύλας καὶ τὰ παστοφόρια, καὶ ἐθύρωσαν αὐτά.
4:58 Et facta est laetitia in populo magna valde, et aversum est opprobrium gentium.
And there was exceeding great joy among the people, and the reproach of the Gentiles was turned away.
Καὶ ἐγενήθη εὐφροσύνη μεγάλη ἐν τῷ λαῷ σφόδρα, καὶ ἀπεστράφη ὄνειδος ἐθνῶν.
4:59 Et statuit Judas, et fratres ejus, et universa ecclesia Israel, ut agatur dies dedicationis altaris in temporibus suis ab anno in annum per dies octo a quinta et vigesima die mensis Casleu, cum laetitia et gaudio.
* Footnotes
*H And Judas, and his brethren, and all the church of Israel decreed, that the day of the dedication of the altar should be kept in its season from year to year for eight days, from the five and twentieth day of the month of Casleu, with joy and gladness.
Ver. 59. Decreed. Our Saviour observed this festival, which was appointed so long after Moses. John x. 22. W. — It was styled Encœnia, and kept in winter, while Solomon's temple was dedicated in Tisri, and Zorobabel's in Adar. The Jews light lamps, (C.) to testify their joy. Jos. Ant. xii. 11. — The Rabbins add, that a small bottle of oil had been preserved by the high priest, which multiplied so as to supply the lamps during the whole octave. Hence they still have lights at their windows on this festival. Seld. Syn. iii. 13.
Καὶ ἔστησεν Ἰούδας καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ πᾶσα ἡ ἐκκλησία Ἰσραὴλ, ἵνα ἄγωνται αἱ ἡμέραι ἐγκαινισμοῦ τοῦ θυσιαστηρίου ἐν τοῖς καιροῖς αὐτῶν ἐνιαυτὸν κατʼ ἐνιαυτὸν ἡμέρας ὀκτὼ, ἀπὸ τῆς πέμπτης καὶ εἰκάδος τοῦ μηνὸς Χασελεῦ, μετʼ εὐφροσύνης καὶ χαρᾶς.
4:60 Et aedificaverunt in tempore illo montem Sion, et per circuitum muros altos et turres firmas, nequando venirent gentes, et conculcarent eum sicut antea fecerunt.
They built up also at that time Mount Sion, with high walls, and strong towers round about, lest the Gentiles should at any time come, and tread it down, as they did before.
Καὶ ᾠκοδόμησαν ἐν τῷ καιρῷ ἐκείνῳ τὸ ὄρος Σιὼν, κυκλόθεν τείχη ὑψηλὰ καὶ πύργους ὀχυροὺς, μήποτε παραγενηθέντα τὰ ἔθνη καταπατήσωσιν αὐτὰ, ὡς ἐποίησαν τοπρότερον.
4:61 Et collocavit illic exercitum, ut servarent eum, et munivit eum ad custodiendum Bethsuram, ut haberet populus munitionem contra faciem Idumaeae.
*H And he placed a garrison there, to keep it, and he fortified it, to secure Bethsura, that the people might have a defence against Idumea.
Ver. 61. Bethsura, which might receive reinforcements from Sion; or rather, (C.) Gr. they "fortified Bethsura to keep it, (Sion) that," &c. Grot. Vat. — Idumea. The people of that country had seized many cities of Juda. C. — Read 2 B. x. 1. W.
Καὶ ἐπέταξεν ἐκεῖ δύναμιν τηρεῖν αὐτὸ, καὶ ὠχύρωσαν αὐτὸ τηρεῖν τὴν Βαιθσούραν, τοῦ ἔχειν τὸν λαὸν ὀχύρωμα κατὰ πρόσωπον τῆς Ἰδουμαίας.