by Septuagint
[12] And this was his vision: That Onias, who had been high priest, a virtuous and a good man, reverend in conversation, gentle in condition, well spoken also, and exercised from a child in all points of virtue, holding up his hands prayed for the whole body of the Jews. [13] This done, in like manner there appeared a man with gray hairs, and exceeding glorious, who was of a wonderful and excellent majesty. [14] Then Onias answered, saying, This is a lover of the brethren, who prayeth much for the people, and for the holy city, to wit, Jeremias the prophet of God. [15] Whereupon Jeremias holding forth his right hand gave to Judas a sword of gold, and in giving it spake thus, [16] Take this holy sword, a gift from God, with the which thou shalt wound the adversaries.
[17] Thus being well comforted by the words of Judas, which were very good, and able to stir them up to valour, and to encourage the hearts of the young men, they determined not to pitch camp, but courageously to set upon them, and manfully to try the matter by conflict, because the city and the sanctuary and the temple were in danger. [18] For the care that they took for their wives, and their children, their brethren, and folks, was in least account with them: but the greatest and principal fear was for the holy temple. [19] Also they that were in the city took not the least care, being troubled for the conflict abroad.
[20] And now, when as all looked what should be the trial, and the enemies were already come near, and the army was set in array, and the beasts conveniently placed, and the horsemen set in wings,
[21] Maccabeus seeing the coming of the multitude, and the divers preparations of armour, and the fierceness of the beasts, stretched out his hands toward heaven, and called upon the Lord that worketh wonders, knowing that victory cometh not by arms, but even as it seemeth good to him, he giveth it to such as are worthy: [22] Therefore in his prayer he said after this manner; O Lord, thou didst send thine angel in the time of Ezekias king of Judea, and didst slay in the host of Sennacherib an hundred fourscore and five thousand: [23] Wherefore now also, O Lord of heaven, send a good angel before us for a fear and dread unto them; [24] And through the might of thine arm let those be stricken with terror, that come against thy holy people to blaspheme. And he ended thus.
[25] Then Nicanor and they that were with him came forward with trumpets and songs. [26] But Judas and his company encountered the enemies with invocation and prayer. [27] So that fighting with their hands, and praying unto God with their hearts, they slew no less than thirty and five thousand men: for through the appearance of God they were greatly cheered.
[28] Now when the battle was done, returning again with joy, they knew that Nicanor lay dead in his harness. [29] Then they made a great shout and a noise, praising the Almighty in their own language.
[30] And Judas, who was ever the chief defender of the citizens both in body and mind, and who continued his love toward his countrymen all his life, commanded to strike off Nicanor’s head, and his hand with his shoulder, and bring them to Jerusalem.
[31] So when he was there, and called them of his nation together, and set the priests before the altar, he sent for them that were of the tower, [32] And shewed them vile Nicanor’s head, and the hand of that blasphemer, which with proud brags he had stretched out against the holy temple of the Almighty.
[33] And when he had cut out the tongue of that ungodly Nicanor, he commanded that they should give it by pieces unto the fowls, and hang up the reward of his madness before the temple. [34] So every man praised toward the heaven the glorious Lord, saying, Blessed be he that hath kept his own place undefiled. [35] He hanged also Nicanor’s head upon the tower, an evident and manifest sign unto all of the help of the Lord.
[36] And they ordained all with a common decree in no case to let that day pass without solemnity, but to celebrate the thirtieth day of the twelfth month, which in the Syrian tongue is called Adar, the day before Mardocheus’ day. [37] Thus went it with Nicanor: and from that time forth the Hebrews had the city in their power. And here will I make an end.
[38] And if I have done well, and as is fitting the story, it is that which I desired: but if slenderly and meanly, it is that which I could attain unto. [39] For as it is hurtful to drink wine or water alone; and as wine mingled with water is pleasant, and delighteth the taste: even so speech finely framed delighteth the ears of them that read the story. And here shall be an end.
III Maccabees
Chapter 1
[1] Now Philopater, on learning from those who came back that Antiochus had made himself master of the places which belonged to himself, sent orders to all his footmen and horsemen, took with him his sister Arsinoe, and marched out as far as the parts of Raphia, where Antiochus and his forces encamped.
[2] And one Theodotus, intending to carry out his design, took with him the bravest of the armed men who had been before committed to his trust by Ptolemy, and got through at night to the tent of Ptolemy, to kill him on his own responsibility, and so to end the war. [3] But Dositheus, called the son of Drimulus, by birth a Jew, afterward a renegade from the laws and observances of his country, conveyed Ptolemy away, and made an obscure person lie down in his stead in the tent. It befell this man to receive the fate which was meant for the other.
[4] A fierce battle then took place; and the men of Antiochus prevailing, Arsinoe continually went up and down the ranks, and with dishevelled hair, with tears and entreaties, begged the soldiers to fight manfully for themselves, their children, and wives; and promised that if they proved conquerors, she would give them two minae of gold apiece. [5] It thus fell out that their enemies were defeated in hand-to-hand encounter, and that many of them were taken prisoners.
[6] Having vanquished this attempt, the king then decided to proceed to the neighbouring cities, and encourage them. [7] By doing this, and by making donations to their temples, he inspired his subjects with confidence. [8] The Jews sent some of their council and of their elders to him. The greetings, guest- gifts, and congratulations of the past, bestowed by them, filled him with the greater eagerness to visit their city.
[9] Having arrived at Jerusalem, sacrificed, and offered thank-offerings to the Greatest God, and done whatever else was suitable to the sanctity of the place, and entered the inner court, [10] he was so struck with the magnificence of the place, and so wondered at the orderly arrangements of the temple, that he considered entering the sanctuary itself.
[11] And when they told him that this was not permissible, none of the nation, no, nor even the priests in general, but only the supreme high priest of all, and he only once in a year, being allowed to go in, he would by no means give way. [12] Then they read the law to him; but he persisted in obtruding himself, exclaiming, that he ought to be allowed: and saying Be it that they were deprived of this honour, I ought not to be. [13] And he put the question, Why, when he entered all the temples, none of the priests who were present forbad him?
[14] He was thoroughly answered by some one, That he did wrong to boast of this. [15] Well; since I have done this, said he, be the cause what it may, shall I not enter with or without your consent? [16] And when the priests fell down in their sacred vestments imploring the Greatest God to come and help in time of need, and to avert the violence of the fierce aggressor, and when they filled the temple with lamentations and tears, [17] then those who had been left behind in the city were scared, and rushed forth, uncertain of the event.
[18] Virgins, who had been shut up within their chambers, came out with their mothers, scattering dust and ashes on their heads, and filling the streets with outcries. [19] Women, but recently separated off, left their bridal chambers, left the reserve that befitted them, and ran about the city in a disorderly manner. [20] New-born babes were deserted by the mothers or nurses who waited upon them; some here, some there, in houses, or in fields; these now, with an ardour which could not be checked, swarmed into the Most High temple. [21] Various were the prayers offered up by those who assembled in this place, on account of the unholy attempt of the king.
[22] Along wi
th these there were some of the citizens who took courage, and would not submit to his obstinacy, and his intention of carrying out his purpose. [23] Calling out to arms, and to die bravely in defence of the law of their fathers, they created a great uproar in the place, and were with difficulty brought back by the aged and the elders to the station of prayer which they had occupied before.
[24] During this time the multitude kept on praying. [25] The elders who surrounded the king strove in many ways to divert his haughty mind from the design which he had formed. [26] He, in his hardened mood, insensible to all persuasion, was going onwards with the view of carrying out this design.
[27] Yet even his own officers, when they saw this, joined the Jews in an appeal to Him who has all power, to aid in the present crisis, and not wink at such overweening lawlessness. [28] Such was the frequency and the vehemence of the cry of the assembled crowd, that an indescribable noise ensued. [29] Not the men only, but the very walls and floor seemed to sound forth; all things preferring dissolution rather than to see the place defiled.
Chapter 2
[1] Now was it that the high priest Simon bowed his knees over against the holy place, and spread out his hands in reverent form, and uttered the following supplication:
[2] O Lord, Lord, King of the heavens, and Ruler of the whole creation, Holy among the holy, sole Governor, Almighty, give ear to us who are oppressed by a wicked and profane one, who exulteth in his confidence and strength. [3] It is thou, the Creator of all, the Lord of the universe, who art a righteous Governor, and judgest all who act with pride and insolence.
[4] It was thou who didst destroy the former workers of unrighteousness, among whom were the giants, who trusted in their strength and hardihood, by covering them with a measureless flood. [5] It was thou who didst make the Sodomites, those workers of exceeding iniquity, men notorious for their vices, an example to after generations, when thou didst cover them with fire and brimstone.
[6] Thou didst make known thy power when thou causedst the bold Pharaoh, the enslaver of thy people, to pass through the ordeal of many and diverse inflictions. [7] And thou rolledst the depths of the sea over him, when he made pursuit with chariots, and with a multitude of followers, and gavest a safe passage to those who put their trust in thee, the Lord of the whole creation. [8] These saw and felt the works of thine hands, and praised thee the Almighty.
[9] Thou, O King, when thou createdst the illimitable and measureless earth, didst choose out this city: thou didst make this place sacred to thy name, albeit thou needest nothing: thou didst glorify it with thine illustrious presence, after constructing it to the glory of thy great and honourable name.
[10] And thou didst promise, out of love to the people of Israel, that should we fall away from thee, and become afflicted, and then come to this house and pray, thou wouldest hear our prayer. [11] Verily thou art faithful and true.
[12] And when thou didst often aid our fathers when hard pressed, and in low estate, and deliveredst them out of gret dangers, [13] see now, holy King, how through our many and great sins we are borne down, and made subject to our enemies, and are become weak and powerless. [14] We being in this low condition, this bold and profane man seeks to dishonour this thine holy place, consecrated out of the earth to the name of thy Majesty.
[15] Thy dwelling place, the heaven of heavens, is indeed unapproachable to men. [16] But since it seemed good to thee to exhibit thy glory among thy people Israel, thou didst sanctify this place. [16] Punish us not by means of the uncleanness of their men, nor chastise us by means of their profanity; lest the lawless ones should boast in their rage, and exult in exuberant pride of speech, and say, [18] We have trampled upon the holy house, as idolatrous houses are trampled upon.
[19] Blot out our iniquities, and do away with our errors, and shew forth thy compassion in this hour. [20] Let thy mercies quickly go before us. Grant us peace, that the cast down and broken hearted may praise thee with their mouth.
[21] At that time God, who seeth all things, who is beyond all Holy among the holy, heard that prayer, so suitable; and scourged the man greatly uplifted with scorn and insolence. [22] Shaking him to and fro as a reed is shaken with the wind, he cast him upon the pavement, powerless, with limbs paralyzed; by a righteous judgment deprived of the faculty of speech.
[23] His friends and bodyguards, beholding the swift recompense which had suddenly overtaken him, struck with exceeding terror, and fearing that he would die, speedily removed him. [24] When in course of time he had come to himself, this severe check caused no repentance within him, but he departed with bitter threatenings. [25] He proceeded to Egypt, grew worse in wickedness through his beforementioned companions in wine, who were lost to all goodness; [26] and not satisfied with countless acts of impiety, his audacity so increased that he raised evil reports there, and many of his friends, watching his purpose attentively, joined in furthering his will.
[27] His purpose was to indict a public stigma upon our race; wherefore he erected a pillar at the tower-porch, and caused the following inscription to be engraved upon it: [28] That entrance to their own temple was to be refused to all those who would not sacrifice; that all the Jews were to be registered among the common people; that those who resisted were to be forcibly seized and put to death; [29] that those who were thus registered, were to be marked on their persons by the ivy-leaf symbol of Dionysus, and to be set apart with these limited rights.
[30] To do away with the appearance of hating them all, he had it written underneath, that if any of them should elect to enter the community of those initiated in the rites, these should have equal rights with the Alexandrians.
[31] Some of those who were over the city, therefore, abhorring any approach to the city of piety, unhesitatingly gave in to the king, and expected to derive some great honour from a future connection with him. [32] A nobler spirit, however, prompted the majority to cling to their religious observances, and by paying money that they might live unmolested, these sought to escape the registration: [33] cheerfully looking forward to future aid, they abhorred their own apostates, considering them to be national foes, and debarring them from the common usages of social intercourse.
Chapter 3
[1] On discovering this, so incensed was the wicked king, that he no longer confined his rage to the Jews in Alexandria. Laying his hand more heavily upon those who lived in the country, he gave orders that they should be quickly collected into one place, and most cruelly deprived of their lives.
[2] While this was going on, an invidious rumour was uttered abroad by men who had banded together to injure the Jewish race. The purport of their charge was, that the Jews kept them away from the ordinances of the law. [3] Now, while the Jews always maintained a feeling of un-swerving loyalty towards the kings, yet, as they worshipped God, and observed his law, they made certain distinctions, and avoided certain things. Hence some persons held them in odium; although, as they adorned their conversation with works of righteousness, they had established themselves in the good opinion of the world.
[6] What all the rest of mankind said, was, however, made of no account by the foreigners; [7] who said much of the exclusiveness of the Jews with regard to their worship and meats; they alleged that they were men unsociable, hostile to the king’s interests, refusing to associate with him or his troops. By this way of speaking, they brought much odium upon them.
[8] Nor was this unexpected uproar and sudden conflux of people unobserved by the Greeks who lived in the city, concerning men who had never harmed them: yet to aid them was not in their power, since all was oppression around; but they encouraged them in their troubles, and expected a favourable turn of affairs: [9] He who knoweth all things, will not, [said they,] disregard so great a people. [10] Some of the neighbors, friends, and fellow dealers of the Jews, even called them secretly to an interview, pledged them their assistance, and promised to do their very utmost for them.
[11] Now the king, elated with his prosperous fortune, and no
t regarding the superior power of God, but thinking to persevere in his present purpose, wrote the following letter to the prejudice of the Jews.
[12] King Ptolemy Philopater, to the commanders and soldiers in Egypt, and in all places, health and happiness! [13] I am right well; and so, too, are my affairs. [14] Since our Asiatic campaign, the particulars of which ye know, and which by the aid of the gods, not lightly given, and by our own vigour, has been brought to a successful issue according to our expectation, [15] we resolved, not with strength of spear, but with gentleness and much humanity, as it were to nurse the inhabitants of Coele-Syria and Phoenicia, and to be their willing benefactors.
[16] So, having bestowed considerable sums of money upon the temples of the several cities, we proceeded even as far as Jerusalem; and went up to honour the temple of these wretched beings who never cease from their folly. [17] To outward appearance they received us willingly; but belied that appearance by their deeds. When we were eager to enter their temple, and to honour it with the most beautiful and exquisite gifts, [18] they were so carried away by their old arrogance, as to forbid us the entrance; while we, out of our forbearance toward all men, refrained from exercising our power upon them. [19] And thus, exhibiting their enmity against us, they alone among the nations lift up their heads against kings and benefactors, as men unwilling to submit to any thing reasonable.
[20] We then, having endeavoured to make allowance for the madness of these persons, and on our victorious return treating all people in Egypt courteously, acted in a manner which was befitting. [21] Accordingly, bearing no ill-will against their kinsmen [at Jerusalem,] but rather remembering our connection with them, and the numerous matters with sincere heart from a remote period entrusted to them, we wished to venture a total alteration of their state, by bestowing upon them the rights of citizens of Alexandria, and to admit them to the everlasting rites of our solemnities.
