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2:1 Invenitur autem in descriptionibus Jeremiae prophetae, quod jussit eos ignem accipere qui transmigrabant, ut significatum est, et ut mandavit transmigratis.
*H Now it is found in the descriptions of Jeremias, the prophet, that he commanded them that went into captivity, to take the fire, as it hath been signified, and how he gave charge to them that were carried away into captivity.


Ver. 1. The descriptions. That is, the records or memoirs of Jeremias, a work that is now lost. Ch. — It was extant, B.C. 142. C. — S. Ambrose (Of. iii. 14.) writes at large concerning this miracle. W.

Εὑρίσκεται δὲ ἐν ταῖς ἀπογραφαῖς Ἱερεμίας ὁ προφήτης, ὅτι ἐκέλευσε τοῦ πυρὸς λαβεῖν τοὺς μεταγινομένους, ὡς σεσήμανται,
2:2 Et dedit illis legem, ne obliviscerentur praecepta Domini, et non exerrarent mentibus, videntes simulacra aurea et argentea, et ornamenta eorum.
*H And how he gave them the law, that they should not forget the commandments of the Lord, and that they should not err in their minds, seeing the idols of gold, and silver, and the ornaments of them.


Ver. 2. Of them. He alludes to his epistle, (C.) Bar. vi. 11. W.

καὶ ὡς ἐνετείλατο τοῖς μεταγενομένοις ὁ προφήτης, δοὺς αὐτοῖς τὸν νόμον, ἵνα μὴ ἐπιλάθωνται τῶν προσταγμάτων τοῦ Κυρίου, καὶ ἵνα μὴ ἀποπλανηθῶσι ταῖς διανοίαις, βλέποντες ἀγάλματα χρυσᾶ καὶ ἀργυρᾶ, καὶ τὸν περὶ αὐτὰ κόσμον.
2:3 Et alia hujusmodi dicens, hortabatur ne legem amoverent a corde suo.
And with other such like speeches, he exhorted them that they would not remove the law from their heart.
Καὶ ἕτερα τοιαῦτα λέγων, παρεκάλει μὴ ἀποστῆναι τὸν νόμον ἀπὸ τῆς καρδίας αὐτῶν.
2:4 Erat autem in ipsa scriptura, quomodo tabernaculum et arcam jussit propheta divino responso ad se facto comitari secum, usquequo exiit in montem in quo Moyses ascendit, et vidit Dei haereditatem.
* Footnotes
  • * Deuteronomy 34:1
    Then Moses went up from the plains of Moab upon mount Nebo, to the top of Phasga over against Jericho: and the Lord shewed him all the land of Galaad as far as Dan.
*H It was also contained in the same writing, how the prophet, being warned by God, commanded that the tabernacle and the ark should accompany him, till he came forth to the mountain where Moses went up, and saw the inheritance of God.


Ver. 4. And the ark. These were not taken by the Chaldeans. Jer. lii. M. — Whether they were removed before or after the capture of the city, is disputed. Salien, A. 3446. — Besides the authority of this book, it is most probabe that Jeremias should have preserved them, as he was high in favour. Jer. xxxix. 11. W. — Hence most believe that Nabuzardan granted him leave. C. — Eupolemus says Nabuchodonosor did this after he took the city. Eus. præp. ix. 39. — Others think the prophet removed them under Joakim, having informed only a few of the priests. N. Alex. — Mountain; Nebo. Deut. xxxii. 49.

Ἦν δὲ ἐν τῇ γραφῇ, ὡς τὴν σκηνὴν καὶ τὴν κιβωτὸν ἐκέλευσεν ὁ προφήτης, χρηματισμοῦ γενηθέντος, αὐτῷ συνακολουθεῖν, ὡς δὲ ἐξῆλθεν εἰς τὸ ὄρος οὗ ὁ Μωυσῆς ἀναβὰς ἐθεάσατο τὴν τοῦ Θεοῦ κληρονομίαν.
2:5 Et veniens ibi Jeremias, invenit locum speluncae : et tabernaculum, et arcam, et altare incensi intulit illuc, et ostium obstruxit.
And when Jeremias came thither he found a hollow cave: and he carried in thither the tabernacle, and the ark, and the altar of incense, and so stopped the door.
Καὶ ἐλθὼν ὁ Ἱερεμίας εὗρεν οἶκον ἀντρώδη, καὶ τὴν σκηνὴν, καὶ τὴν κιβωτὸν, καὶ τὸ θυσιαστήριον τοῦ θυμιάματος εἰσήνεγκεν ἐκεῖ, καὶ τὴν θύραν ἐνέφραξε.
2:6 Et accesserunt quidam simul, qui sequebantur, ut notarent sibi locum : et non potuerunt invenire.
Then some of them that followed him, came up to mark the place: but they could not find it.
Καὶ προσελθόντες τινὲς τῶν συνακολουθούντων ὥστε ἐπισημῄνασθαι τὴν ὁδὸν, καὶ οὐκ ἠδυνήθησαν εὑρεῖν.
2:7 Ut autem cognovit Jeremias, culpans illos dixit : Quod ignotus erit locus donec congreget Deus congregationem populi, et propitius fiat :
*H And when Jeremias perceived it, he blamed them, saying: The place shall be unknown, till God gather together the congregation of the people, and receive them to mercy.


Ver. 7. Mercy. Whether the ark, &c. were in the second temple, as this seems to insinuate, has been much debated. The negative seems best established and these promises refer to the Messias, prefigured by the ark. God wished to withdraw the Jews by degrees from their attachment to these sensible things, and to raise their minds to those of a more spiritual nature. S. Amb. Rupert, &c. C. Diss. — Salien (A. 3609) proves at large, that the ark was discovered at the same time as the sacred fire. M. — Yet Josephus (Bel. vi. 6.) testifies, that nothing was found in the holy of holies when the Romans took it. Hence others think that the ark will be produced to the Jews by Enoch and Elias. Ribera in Agg. i. Tournem. — The first opinion gives most satisfaction. When Christ collected his disciples, he received testimony from the Father and from the Holy Ghost in a bright cloud. The figures of the law are at an end, and there will be no need of restoring them at the consummation of all things. H.

Ὡς δὲ ὁ Ἱερεμίας ἔγνω, μεμψάμενος αὐτοῖς εἶπεν, ὅτι καὶ ἄγνωστος ὁ τόπος ἔσται ἕως ἂν συναγάγῃ ὁ Θεὸς ἐπισυναγωγὴν τοῦ λαοῦ, καὶ ἵλεως γένηται.
2:8 et tunc Dominus ostendet haec, et apparebit majestas Domini, et nubes erit, sicut et Moysi manifestabatur, et sicut cum Salomon petiit ut locus sanctificaretur magno Deo, manifestabat haec.
* Footnotes
  • * 3_Kings 8:11
    And the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.
  • * 2_Paralipomenon 6:14
    He said: O Lord God of Israel, there is no God like thee in heaven nor in earth: who keepest covenant and mercy with thy servants, that walk before thee with all their hearts:
And then the Lord will shew these things, and the majesty of the Lord shall appear, and there shall be a cloud as it was also shewed to Moses, and he shewed it when Solomon prayed that the place might be sanctified to the great God.
Καὶ τότε ὁ Κύριος ἀναδείξει ταῦτα, καὶ ὀφθήσεται ἡ δόξα τοῦ Κυρίου καὶ ἡ νεφέλη, ὡς καὶ ἐπὶ Μωυσῇ ἐδηλοῦτο, ὡς καὶ ὁ Σαλωμὼν ἠξίωσεν ἵνα ὁ τόπος καθαγιασθῇ μεγάλως.
2:9 Magnifice etenim sapientiam tractabat : et ut sapientiam habens, obtulit sacrificium dedicationis et consummationis templi.
*H For he treated wisdom in a magnificent manner: and like a wise man, he offered the sacrifice of the dedication, and of the finishing of the temple.


Ver. 9. Treated. Gr. "He was manifested, and like one possessing wisdom, he," &c. H. — On this occasion, Solomon chiefly displayed his wisdom, praying aloud.

Διεσαφεῖτο δὲ καὶ ὡς σοφίαν ἔχων ἀνήνεγκε θυσίαν ἐγκαινισμοῦ, καὶ τῆς τελειώσεως τοῦ ἱεροῦ.
2:10 Sicut et Moyses orabat ad Dominum, et descendit ignis de caelo et consumpsit holocaustum, sic et Salomon oravit, et descendit ignis de caelo et consumpsit holocaustum.
* Footnotes
  • * Leviticus 9:24
    And, behold, a fire, coming forth from the Lord, devoured the holocaust, and the fat that was upon the altar: which when the multitude saw, they praised the Lord, falling on their faces.
  • ** 2_Paralipomenon 7:1
    And when Solomon had made an end of his prayer, fire came down from heaven, and consumed the holocausts and the victims: and the majesty of the Lord filled the house.
*H And as Moses prayed to the Lord, and fire came down from heaven, and consumed the holocaust: so Solomon also prayed, and fire came down from heaven and consumed the holocaust.


Ver. 10. As. Both dedications lasted eight days, and fire descended. Lev. ix. 23. and 2 Par. vii. 1.

Καθὼς καὶ Μωυσῆς προσηύξατο πρὸς Κύριον, καὶ κατέβη πῦρ ἐκ τοῦ οὐρανοῦ, καὶ τὰ τῆς θυσίας ἐδαπάνησεν· οὕτως καὶ Σαλωμὼν προσηύξατο, καὶ καταβὰν τὸ πῦρ ἀνήλωσε τὰ ὁλοκαυτώματα.
2:11 Et dixit Moyses : Eo quod non sit comestum quod erat pro peccato, consumptum est.
* Footnotes
  • * Leviticus 10:16
    While these things were a doing, when Moses sought for the buck goat, that had been offered for sin, he found it burnt. And being angry with Eleazar and Ithamar, the sons of Aaron that were left, he said:
  • * Leviticus 10:17
    Why did you not eat in the holy place the sacrifice for sin, which is most holy, and given to you, that you may bear the iniquity of the people, and may pray for them in the sight of the Lord.
*H And Moses said: Because the sin offering was not eaten, it was consumed.


Ver. 11. Consumed. He alludes to what Moses said after the death of Nadab. Lev. x. 16. C. — Fire consumed the sin-offering as well as the rest.

Καὶ εἶπε Μωυσῆς, διὰ τὸ μὴ βεβρῶσθαι τὸ περὶ τῆς ἁμαρτίας, ἀνηλώθη.
2:12 Similiter et Salomon octo diebus celebravit dedicationem.
So Solomon also celebrated the dedication eight days.
Ὡσαύτως καὶ ὁ Σαλωμὼν τὰς ὀκτὼ ἡμέρας ἤγαγεν.
2:13 Inferebantur autem in descriptionibus et commentariis Nehemiae haec eadem : et ut construens bibliothecam congregavit de regionibus libros et prophetarum et David, et epistolas regum, et de donariis.
*H And these same things were set down in the memoirs, and commentaries of Nehemias: and how he made a library, and gathered together out of the countries, the books both of the prophets, and of David, and the epistles of the kings, and concerning the holy gifts.


Ver. 13. Set down. Gr. "explained." — Books. The Scriptures were not lost. M. — Perhaps before this time no complete collection of them had been made. Esdras would point out and help to discover what had been written. C. — The senate of the nation was also present. Simon Crit. i. 1. — David: the psalms. All the other books may be designated under the name of prophets. H. — Kings; Cyrus, &c. 1 Esd. vi. 3. &c. Josephus has inserted many such letters in his work. They were like the title-deeds of the nation. C. — And. Gr. "regarding the presents;" αναθεματων. H.

Ἐξηγοῦντο δὲ καὶ ἐν ταῖς ἀναγραφαῖς, καὶ ἐν τοῖς ὑπομνηματισμοῖς τοῖς κατὰ τὸν Νεεμίαν τὰ αὐτά, καὶ ὡς καταβαλλόμενος βιβλιοθήκην, ἐπισυνήγαγε τὰ περὶ τῶν βασιλέων καὶ προφητῶν, καὶ τὰ τοῦ Δαυεὶδ, καὶ ἐπιστολὰς βασιλέων περὶ ἀναθημάτων.
2:14 Similiter autem et Judas ea quae deciderant per bellum quod nobis acciderat, congregavit omnia, et sunt apud nos.
*H And in like manner Judas also gathered together all such things as were lost by the war we had, and they are in our possession.


Ver. 14. Judas. This seems to be the Essene, who with others wrote this epistle; (C. i. 10. W.) or rather (H.) the Machabee, who was as solicitous to preserve the sacred books as Antiochus was to destroy them. 1 B. i. 59. and ii. 48. It is said that another assembly met to admit such books into the canon as had been written since the days of Nehemias.

Ὡσαύτως δὲ καὶ Ἰούδας, τὰ διαπεπτωκότα διὰ τὸν πόλεμον τὸν γεγονότα ἡμῖν ἐπισυνήγαγε πάντα, καὶ ἔστι παρʼ ἡμῖν.
2:15 Si ergo desideratis haec, mittite qui perferant vobis.
*H Wherefore, if you want these things, send some that may fetch them to you.


Ver. 15. Things, collected by Judas. The Bible had been translated into Greek before. But some records might still be wanted by the Jews in Egypt. C.

Ὧν οὖν ἐὰν χρείαν ἔχητε, τοὺς ἀποκομιοῦντας ὑμῖν ἀποστέλλετε.
2:16 Acturi itaque purificationem scripsimus vobis : bene ergo facietis, si egeritis hos dies.
*H As we are then about to celebrate the purification, we have written unto you: and you shall do well, if you keep the same days.


Ver. 16. The purification. This is the feast of the purifying or cleansing of the temple, (Ch.) the 25th of Casleu. C. i. 9. 18.

Μέλλοντες οὖν ἄγειν τὸν καθαρισμὸν, ἐγράψαμεν ὑμῖν· καλῶς οὖν ποιήσετε ἄγοντες τὰς ἡμέρας.
2:17 Deus autem, qui liberavit populum suum, et reddidit haereditatem omnibus, et regnum, et sacerdotium, et sanctificationem,
And we hope that God, who hath delivered his people, and hath rendered to all the inheritance, and the kingdom, and the priesthood, and the sanctuary,
Ὁ δὲ Θεὸς ὁ σώσας τὸν πάντα λαὸν αὐτοῦ, καὶ ἀποδοὺς τὴν κληρονομίαν πᾶσι, καὶ τὸ βασίλειον, καὶ τὸ ἱεράτευμα, καὶ τὸν ἁγιασμὸν.
2:18 sicut promisit in lege, speramus quod cito nostri miserebitur, et congregavit de sub caelo in locum sanctum.
* Footnotes
  • * Deuteronomy 30:3
    The Lord thy God will bring back again thy captivity, and will have mercy on thee, and gather thee again out of all the nations, into which he scattered thee before.
  • * Deuteronomy 30:5
    And will take thee to himself, and bring thee into the land which thy fathers possessed, and thou shalt possess it: and blessing thee, he will make thee more numerous than were thy fathers.
*H As he promised in the law, will shortly have mercy upon us, and will gather us together from every land under heaven into the holy place.


Ver. 18. Place. They had now liberty to return. What, therefore, can they mean but the coming of the Messias, who was shortly expected? C. — Many Jews at this time were scattered in other countries, and did not chose to return, like those of Egypt. The people of Judea wish all would live together, as they had done under Solomon. H.

Καθὼς ἐπηγγείλατο διὰ τοῦ νόμου ἐλπίζομεν γὰρ ἐπὶ τῷ Θεῷ, ὅτι ταχέως ἡμᾶς ἐλεήσει, καὶ ἐπισυνάξει ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὸν ἅγιον τόπον· ἐξείλετο γὰρ ἡμᾶς ἐκ μεγάλων κακῶν, καὶ τὸν τόπον ἐκαθάρισε.
2:19 Eripuit enim nos de magnis periculis, et locum purgavit.
*H For he hath delivered us out of great perils, and hath cleansed the place.


Ver. 19. Place. Read C. xv. 38. After the author had written this appendix to the former book, he resolved to add an epitome of the history. Hence in this preface he informs us of the subject, method, reason, and diligence of his short work. v. 20, 24, 5, 6, 9. W. — This piece is very elegant, and contains several rules for writing history. The author was a Jew as well as Jason. v. 24.

2:20 De Juda vero Machabaeo, et fratribus ejus, et de templi magni purificatione, et de arae dedicatione,
Now as concerning Judas Machabeus, and his brethren, and the purification of the great temple, and the dedication of the altar:
2_19 Τὰ δὲ κατὰ τὸν Ἰούδαν τὸν Μακκαβαῖον, καὶ τοὺς τούτου ἀδελφοὺς, καὶ τὸν τοῦ ἱεροῦ τοῦ μεγάλου καθαρισμὸν, καὶ τὸν τοῦ βωμοῦ ἐγκαινισμὸν,
2:21 sed et de praeliis quae pertinent ad Antiochum Nobilem et filium ejus Eupatorem,
As also the wars against Antiochus, the Illustrious, and his son, Eupator:
2_20 ἔτι τε τοὺς πρὸς Ἀντιοχον τὸν Ἐπιφανῆ, καὶ τὸν τούτου υἱὸν Εὐπάτορα πολέμους,
2:22 et de illuminationibus quae de caelo factae sunt ad eos qui pro Judaeis fortiter fecerunt, ita ut universam regionem, cum pauci essent, vindicarent, et barbaram multitudinem fugarent,
*H And the manifestations that came from heaven to them, that behaved themselves manfully on the behalf of the Jews, so that, being but a few they made themselves masters of the whole country, and put to flight the barbarous multitude:


Ver. 22. Manifestations: heavenly apparitions. C. iii. 25. and v. 2. C.

2_21 καὶ τὰς ἐξ οὐρανοῦ γενομένας ἐπιφανείας τοῖς ὑπὲρ τοῦ Ἰουδαϊσμοῦ φιλοτίμως ἀνδραγαθήσασιν, ὡστε τὴν ὅλην χώραν ὀλίγους ὄντας λεηλατεῖν, καὶ τὰ βάρβαρα πλήθη διώκειν.
2:23 et famosissimum in toto orbe templum recuperarent, et civitatem liberarent, et leges quae abolitae erant, restituerentur, Domino cum omni tranquillitate propitio facto illis.
And recovered again the most renowned temple in all the world, and delivered the city, and restored the laws that were abolished, the Lord with all clemency shewing mercy to them.
2_22 Καὶ τὸ περιβόητον καθʼ ὅλην τὴν οἰκουμένην ἱερὸν ἀνακομίσασθαι, καὶ τὴν πόλιν ἐλευθερῶσαι, καὶ τοὺς μέλλοντας καταλύεσθαι νόμους ἐπανορθῶσαι, τοῦ Κυρίου μετὰ πάσης ἐπιεικείας ἵλεω γενομένου αὐτοῖς,
2:24 Itemque ab Jasone Cyrenaeo quinque libris comprehensa tentavimus nos uno volumine breviare.
And all such things as have been comprised in five books by Jason, of Cyrene, we have attempted to abridge in one book.
2_23 τὰ ὑπὸ Ἰάσωνος τοῦ Κυρηναίου δεδηλωμένα διὰ πέντε βιβλίων, πειρασόμεθα διʼ ἑνὸς συντάγματος ἐπιτεμεῖν.
2:25 Considerantes enim multitudinem librorum, et difficultatem volentibus aggredi narrationes historiarum propter multitudinem rerum,
*H For considering the multitude of books, and the difficulty that they find that desire to undertake the narrations of histories, because of the multitude of the matter,


Ver. 25. Multitude. Gr. also, "confusion of numbers, and the difficulty attending those who wish to dive into εισκυκλεισθαν, (H.) or to include much (C.) historical relations on account of the quantity of matter." H.

2_24 Συνορῶντες γὰρ τὸ χύμα τῶν ἀριθμῶν, καὶ τὴν οὖσαν δυσχέρειαν τοῖς θέλουσιν εἰσκυκλεῖσθαι τοῖς τῆς ἱστορίας διηγήμασι διὰ τὸ πλῆθος τῆς ὕλης,
2:26 curavimus volentibus quidem legere, ut esset animi oblectatio : studiosis vero, ut facilius possint memoriae commendare : omnibus autem legentibus utilitas conferatur.
We have taken care for those indeed that are willing to read, that it might be a pleasure of mind: and for the studious, that they may more easily commit to memory: and that all that read might receive profit.
2_25 ἐφροντίσαμεν τοῖς μὲν βουλομένοις ἀναγινώσκειν ψυχαγωγίαν, τοῖς δέ φιλοφρονοῦσιν εἰς τὸ διὰ μνήμης ἀναλαβεῖν εὐκοπίαν, πᾶσι δὲ τοῖς ἐντυγχάνουσιν ὠφέλειαν.
2:27 Et nobis quidem ipsis, qui hoc opus breviandi causa suscepimus, non facilem laborem, immo vero negotium plenum vigiliarum et sudoris assumpsimus.
*H And as to ourselves indeed, in undertaking this work of abridging, we have taken in hand no easy task; yea, rather a business full of watching and sweat.


Ver. 27. No easy task, &c. The spirit of God, that assists the sacred penman, does not exempt them from labour in seeking out the matter which they are to treat of, and the order and manner in which they are to deliver it. So S. Luke wrote the gospel, having diligently attained to all things. Lu. i. 3. Ch. — This evangelist had to inquire of others. W. — Inspiration preserves from all danger of mistake. When something future is revealed, there is less difficulty, as God must then dictate the very words. Hence Jeremias wrote with the utmost ease, as Baruch testified. Jer. xxxvi. 18. 32. H. — The prophets had, therefore, only to write or speak from the mouth of God. Others were excited by him to treat of history, &c. and were preserved from error, but not from labour. Bellar. Verb. i. 15. — In vain then do our adversaries attempt to prove that this book is not inspired. M.

2_26 Καὶ ἡμῖν μὲν τοῖς τὴν κακοπάθειαν ἐπιδεδεγμένοις τῆς ἐπιτομῆς οὐ ῥᾴδιον, ἱδρῶτος δὲ καὶ ἀγρυπνίας τὸ πρᾶγμα·
2:28 Sicut hi qui praeparant convivium, et quaerunt aliorum voluntati parere propter multorum gratiam, libenter laborem sustinemus.
*H But as they that prepare a feast, and seek to satisfy the will of others: for the sake of many, we willingly undergo the labour.


Ver. 28. Others. Gr. "have no easy task, so," &c. H. — He alludes to the custom of choosing a master of the feast, who had to strive to give general satisfaction. Eccli. xxxii. 1. Est. i. 8. C.

2_27 καθάπερ τῷ παρασκευάζοντι συμπόσιον, καὶ ζητοῦντι τὴν ἑτέρων λυσιτέλειαν οὐκ εὐχερές μὲν, ὅμως διὰ τὴν τῶν πολλῶν εὐχαριστίαν, ἡδέως τὴν κακοπάθειαν ὑποίσομεν,
2:29 Veritatem quidem de singulis auctoribus concedentes, ipsi autem secundum datam formam brevitati studentes.
*H Leaving to the authors the exact handling of every particular, and as for ourselves, according to the plan proposed, studying to be brief.


Ver. 29. Authors. Gr. "the writer." H. — Jason resembles an excellent painter, of whose work we desire to give a copy (C.) in miniature, (H.) relying entirely on his veracity. Sa. — Yet as the Church esteems this work to be canonical, what is extracted must be true, and inspired, though the writer seems not to have known that he had such a privilege. God might still guide his pen. M. — The original might also be the work of a sacred writer, as many such appear to have been lost. If it were not, what is here selected cannot be questioned. S. Paul quotes some passages even from heathen poets, which in those cases were true, and thus became part of the word of God. H.

2_28 τὸ μὲν διακριβοῦν περὶ ἑκάστων τῷ συγγραφεῖ παραχωρήσαντες, τὸ δὲ ἐπιπορεύεσθαι τοῖς ὑπογραμμοῖς τῆς ἐπιτομῆς διαπονοῦντες.
2:30 Sicut enim novae domus architecto de universa structura curandum est ; ei vero qui pingere curat, quae apta sunt ad ornatum exquirenda sunt : ita aestimandum est et in nobis.
*H For as the master builder of a new house must have care of the whole building: but he that taketh care to paint it, must seek out fit things for the adorning of it: so must it be judged of us.


Ver. 30. Master. Such is Jason. I only paint some parts. C. — Paint. Gr. "to burn in and represent to the life, must," &c. H. — The ancients painted the walls, preparing them by fire, &c. Vitruv. vii. 5. Jos. Ant. xvii. 12. C.

2_29 Καθάπερ γὰρ τῆς καινῆς οἰκίας ἀρχιτέκτονι τῆς ὅλης καταβολῆς φροντιστέον, τῷ δὲ ἐγκαίειν καὶ ζωγραφεῖν ἐπιχειροῦντι, τὰ ἐπιτήδεια πρὸς διακόσμησιν ἐξεταστέον· οὕτω δοκῶ καὶ ἐπὶ ἡμῖν.
2:31 Etenim intellectum colligere, et ordinare sermonem, et curiosius partes singulas quasque disquirere, historiae congruit auctori :
For to collect all that is to be known, to put the discourse in order, and curiously to discuss every particular point, is the duty of the author of a history:
2_30 Τὸ μὲν ἐμβατεύειν, καὶ περί πάντων ποιεῖσθαι λόγον καὶ πολυπραγμονεῖν ἐν τοῖς καταμέρος, τῷ τῆς ἱστορίας ἀρχηγέτῃ καθήκει·
2:32 brevitatem vero dictionis sectari, et executiones rerum vitare, brevianti concedendum est.
*H But to pursue brevity of speech, and to avoid nice declarations of things, is to be granted to him that maketh an abridgment.


Ver. 32. Nice. Gr. εξεργαστικον, "elaborate disquisitions." Both must equally seek the truth: but long details are not expected in abridgments as they are in a full history. H.

2_31 Τὸ δὲ σύντομον τῆς λέξεως μεταδιώκειν, καὶ τὸ ἐξεργαστικὸν τῆς πραγματείας παραιτεῖσθαι, τῷ τὴν μετάφρασιν ποιουμένῳ συγχωρητέον.
2:33 Hinc ergo narrationem incipiemus : de praefatione tantum dixisse sufficiat. Stultum etenim est ante historiam effluere, in ipsa autem historia succingi.
*H Here then we will begin the narration: let this be enough by way of a preface: for it is a foolish thing to make a long prologue, and to be short in the story itself.


Ver. 33. Itself. The account of Alex. should be read next, 1 B. i. W.

2_32 Ἐντεῦθεν οὖν ἀρξώμεθα τῆς διηγήσεως, τοῖς προειρημένοις τοσοῦτον ἐπιζεύξαντες· εὔηθες γὰρ τὸ μὲν πρὸ τῆς ἱστορίας πλεονάζειν, τὴν δὲ ἱστορίαν ἐπιτεμεῖν.
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