1 মাক্কাবীয় · WEB-C
1 মাক্কাবীয়
10
বাইবেলের পাঠকৃত্রিম কণ্ঠ (AI)
1 মাক্কাবীয় IRV-BN-এ নেই, তাই এই অধ্যায়টি WEB-C (World English Bible (Catholic)) থেকে দেখানো হচ্ছে। এই ভাষার কোনো ইনস্টল করা সংস্করণে এখনও এই পুস্তকটি নেই।
In the one hundred sixtieth year, Alexander Epiphanes, the son of Antiochus, went up and took possession of Ptolemais. They received him, and he reigned there. King Demetrius heard about this, and he gathered together exceedingly great forces, and went out to meet him in battle. Demetrius sent a letter to Jonathan with words of peace, so as to honor him. For he said, “Let’s go beforehand to make peace with them, before he makes peace with Alexander against us; for he will remember all the evils that we have done against him, and to his kindred and to his nation.” So he gave him authority to gather together forces, and to provide weapons, and that he should be his ally. He also commanded that they should release the hostages that were in the citadel to him. Jonathan came to Jerusalem, and read the letter in the hearing of all the people, and of those who were in the citadel. They were very afraid when they heard that the king had given him authority to gather together an army. Those in the citadel released the hostages to Jonathan, and he restored them to their parents. Jonathan lived in Jerusalem and began to build and renew the city. He commanded those who did the work to build the walls and encircle Mount Zion with square stones for defense; and they did so. The foreigners who were in the strongholds which Bacchides had built fled away. Each man left his place and departed into his own land. Only at Bethsura, there were left some of those who had forsaken the law and the commandments, for it was a place of refuge to them. King Alexander heard all the promises which Demetrius had sent to Jonathan. They told him of the battles and the valiant deeds which he and his kindred had done, and of the troubles which they had endured. So he said, “Could we find another man like him? Now we will make him our friend and ally.” He wrote a letter and sent it to him, in these words, saying, “King Alexander to his brother Jonathan, greetings. We have heard of you, that you are a mighty man of valour, and worthy to be our friend. Now we have appointed you this day to be high priest of your nation, and to be called the king’s friend, and to take our side, and to keep friendship with us.” He also sent to him a purple robe and a golden crown. And Jonathan put on the holy garments in the seventh month of the one hundred sixtieth year, at the feast of tabernacles; and he gathered together forces and provided weapons in abundance. When Demetrius heard these things, he was grieved and said, “What is this that we have done, that Alexander has gotten ahead of us in establishing friendship with the Jews to strengthen himself? I also will write to them words of encouragement and of honor and of gifts, that they may be with me to aid me.” So he sent to them this message: “King Demetrius to the nation of the Jews, greetings. Since as you have kept your covenants with us, and continued in our friendship, and have not joined yourselves to our enemies, we have heard of this, and are glad. Now continue still to keep faith with us, and we will repay you with good in return for your dealings with us. We will grant you many immunities and give you gifts. “Now I free you and release all the Jews from the tributes, from the salt tax, and from the crown levies. Instead of the third part of the seed, and instead of half of the fruit of the trees, which falls to me to receive, I release it from this day and henceforth, so that I will not take it from the land of Judah, and from the three districts which are added to it from the country of Samaria and Galilee, from this day forth and for all time. Let Jerusalem be holy and free, with her borders, tithes, and taxes. I yield up also my authority over the citadel which is at Jerusalem, and give it to the high priest, that he may appoint in it men whom he chooses to keep it. Every soul of the Jews who has been carried captive from the land of Judah into any part of my kingdom, I set at liberty without payment. Let all officials also cancel the taxes on their livestock. “All the feasts, the Sabbaths, new moons, appointed days, three days before a feast, and three days after a feast, let them all be days of immunity and release for all the Jews who are in my kingdom. No man shall have authority to exact anything from any of them, or to trouble them concerning any matter. “Let there be enrolled among the king’s forces about thirty thousand men of the Jews, and pay shall be given to them, as is due to all the king’s forces. Of them, some shall be placed in the king’s great strongholds, and some of them shall be placed over the affairs of the kingdom, which are positions of trust. Let those who are over them and their rulers be of themselves, and let them walk after their own laws, even as the king has commanded in the land of Judah. “The three districts that have been added to Judea from the country of Samaria, let them be annexed to Judea, that they may be reckoned to be under one ruler, that they may not obey any other authority than the high priest’s. As for Ptolemais and its land, I have given it as a gift to the sanctuary that is at Jerusalem, for the expenses of the sanctuary. I also give every year fifteen thousand shekels of silver from the king’s revenues from the places that are appropriate. And all the additional funds which those who manage the king’s affairs didn’t pay as in the first years, they shall give from now on toward the works of the temple. Besides this, the five thousand shekels of silver which they received from the uses of the sanctuary from the revenue year by year is also released, because it belongs to the priests who minister there. Whoever flees to the temple that is at Jerusalem, and within all of its borders, whether owing money to the king, or any other matter, let them go free, along with all that they have in my kingdom. For the building and renewing of the structures of the sanctuary, the expense shall also be given out of the king’s revenue. For the building of the walls of Jerusalem and fortifying it all around, the expense shall also be given out of the king’s revenue, also for the building of the walls in Judea.” Now when Jonathan and the people heard these words, they gave no credence to them, and didn’t accept them, because they remembered the great evil which he had done in Israel, and that he had afflicted them very severely. They were well pleased with Alexander, because he was the first who spoke words of peace to them, and they were allies with him always. King Alexander gathered together great forces and encamped near Demetrius. The two kings joined battle, and the army of Alexander fled; and Demetrius followed after him, and prevailed against them. He strengthened the battle exceedingly until the sun went down; and Demetrius fell that day. Alexander sent ambassadors to Ptolemy king of Egypt with this message: “Since I have returned to my kingdom, and am seated on the throne of my fathers, and have established my dominion, and have overthrown Demetrius, and have taken possession of our country— yes, I joined the battle with him, and he and his army were defeated by us, and we sat on the throne of his kingdom— now also let’s make friends with one another. Give me now your daughter as my wife. I will be joined with you, and will give both you and her gifts worthy of you.” Ptolemy the king answered, saying, “Happy is the day you returned to the land of your ancestors and sat on the throne of their kingdom. Now I will do to you as you have written, but meet me at Ptolemais, that we may see one another; and I will join with you, even as you have said.” So Ptolemy went out of Egypt, himself and Cleopatra his daughter, and came to Ptolemais in the one hundred sixty-second year. King Alexander met him, and he gave him his daughter Cleopatra, and celebrated her wedding at Ptolemais with great pomp, as kings do. King Alexander wrote to Jonathan, that he should come to meet him. He went with pomp to Ptolemais, and met the two kings. He gave them and their friends silver and gold, and many gifts, and found favor in their sight. Some malcontents out of Israel, men who were transgressors of the law, gathered together against him to complain against him; but the king paid no attention to them. The king commanded that they take off Jonathan’s garments and clothe him in purple, and they did so. The king made him sit with him, and said to his princes, “Go out with him into the midst of the city, and proclaim that no man may complain against him of any matter, and let no man trouble him for any reason.” It came to pass, when those who complained against him saw his honor according to the proclamation, and saw him clothed in purple, they all fled away. The king gave him honor, and enrolled him among his chief friends, and made him a captain and governor of a province. Then Jonathan returned to Jerusalem with peace and gladness. In the one hundred sixty-fifth year, Demetrius, son of Demetrius, came out of Crete into the land of his ancestors. When King Alexander heard of it, he grieved exceedingly and returned to Antioch. Demetrius appointed Apollonius, who was over Coelesyria, and he gathered together a great army, and encamped against Jamnia, and sent to Jonathan the high priest, saying, “You alone lift up yourself against us, but I am ridiculed and in reproach because of you. Why do you assume authority against us in the mountains? Now therefore, if you trust in your forces, come down to us into the plain, and let’s match strength with each other there; for the power of the cities is with me. Ask and learn who I am, and the rest who help us. They say, ‘Your foot can’t stand before our face; for your ancestors have been put to flight twice in their own land.’ Now you won’t be able to withstand the cavalry and such an army as this in the plain, where there is no stone or pebble, or place to flee.” Now when Jonathan heard the words of Apollonius, he was moved in his mind, and he chose ten thousand men, and went out from Jerusalem; and Simon his brother met him to help him. Then he encamped against Joppa. The people of the city shut him out, because Apollonius had a garrison in Joppa. So they fought against it. The people of the city were afraid, and opened to him; and Jonathan became master of Joppa. Apollonius heard about that, and he gathered an army of three thousand cavalry, and a great army, and went to Azotus as though he were on a journey, and at the same time advanced onward into the plain, because he had a multitude of cavalry which he trusted. He pursued him to Azotus, and the armies joined battle. Apollonius had secretly left a thousand cavalry behind them. Jonathan learned that there was an ambush behind him. They surrounded his army, and shot their arrows at the people, from morning until evening; but the people stood fast, as Jonathan commanded them; and the enemy’s horses grew tired. Then Simon brought forward his army and joined battle with the phalanx (for the cavalry were exhausted), and they were defeated by him and fled. The cavalry were scattered in the plain. They fled to Azotus and entered into Beth-dagon, their idol’s temple, to save themselves. Jonathan burned Azotus and the cities around it and took their spoils. He burned the temple of Dagon and those who fled into it with fire. Those who had fallen by the sword plus those who were burned were about eight thousand men. From there, Jonathan left and encamped against Ascalon. The people of the city came out to meet him with great pomp. Jonathan, with those who were on his side, returned to Jerusalem, having many spoils. It came to pass, when King Alexander heard these things, he honored Jonathan even more. He sent him a gold buckle, as the custom is to give to the king’s kindred. He gave him Ekron and all its land for a possession.
ধ্যান
এই অংশের জন্য এখনো কোনো পর্যালোচিত ধ্যান নেই।
টীকা · হেডক (১৮৫৯, পাবলিক ডোমেইন)37টি টীকা
টীকা ইংরেজিতে ফা. জর্জ লিও হেডকের ঊনবিংশ শতাব্দীর ক্যাথলিক ভাষ্য, যেমন প্রকাশিত হয়েছিল।
এই টীকাগুলো তাদের সময়ের বিতর্ক বহন করে: কিছু টীকা ইহুদি জনগণ বা অন্য খ্রীষ্টভক্তদের সম্পর্কে কঠোর ভাষায় কথা বলে। আজ মণ্ডলী ভিন্ন শিক্ষা দেয়: খ্রীষ্টের মৃত্যুর জন্য ইহুদি জনগণকে দোষ দেওয়া যায় না (নস্ত্রা এতাতে ৪; ধর্মশিক্ষা ৫৯৭–৫৯৮), আর অন্য সম্প্রদায়ের খ্রীষ্টভক্তেরা প্রভুতে আমাদের ভাইবোন (উনিতাতিস রেদিন্তেগ্রাৎসিও ৩)। খ্রীষ্টীয় ঐক্য
1 মাক্কাবীয় 10:1
Ver. 1. Illustrious. He falsely asserted that he was the son of Epiphanes, being of very mean birth. Just. xxxv. W. --- Others say that he was illegitimate, and styled Ballas after his mother Bala, though the name in Syriac may denote "a worthless person." In his medals he styles himself Deopator Euergetes, as if
"God were his father," and himself "beneficent." C. Usher, A.
3851. --- At any rate the Romans and Egyptians acknowledged him, being glad to find a rival for Demetrius, who was become odious likewise to the Jews and Syrians. Heraclides had been deprived of his government (C.) by the king, (C.
vii. 8.) and in revenge (H.) took Alexander, and Laodicea, daughter of Epiphanes, to Rome, where he gained over many of the senators, who agreed to help them to recover the kingdom. Heraclides then levied forces at Ephesus, and Ptolemais was delivered up to Alexander, whence he wrote to Jonathan.
Nothing contributed more than these divisions to secure the liberty of the Jews.
↑ 11 মাক্কাবীয় 10:3
Ver. 3. Magnify, "extol," or grant him fresh dignities. Soter wished to gain over Janathas, to prevent his rival from receiving supplies from Egypt. C.
↑ 31 মাক্কাবীয় 10:8
Ver. 8. Fear. The Syrians in the castle would fear, while the Jews would rejoice, and particularly the hostages. C. ix. 53. H.
↑ 81 মাক্কাবীয় 10:11
Ver. 11. Did. The wall built by Judas had been demolished. C. iv. 60. and vi. 62.
↑ 111 মাক্কাবীয় 10:18
Ver. 18. Brother; the style used between kings, (3 K. ix. 13.) governors, (2 B. xi.
1.) and friends.
C.
↑ 181 মাক্কাবীয় 10:20
Ver. 20. Make. The king could not make him high priest, as he was that already: but he acknowledged the title. W. --- Crown: both the badges of kings, or granted by them. v. 62. Dan.
v. 29.
↑ 201 মাক্কাবীয় 10:21
Ver. 21. Vestment, at the feast of tabernacles, A. 3852, seven years after the death of Alcimus, and nine since Judas fell. It is not clear from Josephus, (xiii.
5. and xx. 7.) whether the people chose him high priest, or they rather pressed him to accept the king's offer. C.
↑ 211 মাক্কাবীয় 10:23
Ver. 23. Prevented, by sending presents. Demetrius had sent a letter and liberated the hostages, whom Jonathas might justly receive without declaring for the king. M.
↑ 231 মাক্কাবীয় 10:25
Ver. 25. Jews. He perhaps wished to set them at variance with Jonathan, to alone Alexander had addressed his letter. H.
↑ 251 মাক্কাবীয় 10:26
Ver. 26. Heard. He scruples not to tell a lie, for he had been informed of the contrary. v. 22. W.
--- "He prudently chose rather to appear to find them innocent, than to make them so," (Grot.) by granting them pardon.
↑ 261 মাক্কাবীয় 10:29
Ver. 29. Salt, of which there were pits in the country. C. xi. 35. --- Crowns.
Antiochus the great had before granted this exemption to the ministers of the temple. Jos. Ant. xii. 3. C. --- The Jews, after its ruin, used to present such to their patriarchs. But the Roman emperors claimed them. Grot.
↑ 291 মাক্কাবীয় 10:30
Ver. 30. Cities, or cantons. Gr. "nomes," specified C. xi. 34.
↑ 301 মাক্কাবীয় 10:31
Ver. 31. Free; "an asylum" (Jos.) without any foreign troops, like Delphi.
Grotius --- Tyre was also "a sacred asylum." Vaillant, A. 174.
↑ 311 মাক্কাবীয় 10:32
Ver. 32. Castle. Yet Jonathas was afterwards forced to besiege it. C.
↑ 321 মাক্কাবীয় 10:33
Ver. 33. Cattle, so that they shall not be forced to work for the public. Jos.
↑ 331 মাক্কাবীয় 10:34
Ver. 34. Appointed "of lots," Judith, the dedication, &c. These days were privileged, that the people might go to the temple without being molested, and carry what they would free of all taxes.
↑ 341 মাক্কাবীয় 10:36
Ver. 36. Let. This is not required, but a proof of confidence. C. --- Great king. He assumes the titles of the Persian monarchs. H.
↑ 361 মাক্কাবীয় 10:37
Ver. 37. Trust, to guard the king, (Jos.) or be in the treasury. T. --- Laws. He revokes the impious edicts of Epiphanes.
↑ 371 মাক্কাবীয় 10:39
Ver. 39. Ptolemais. This was not a great present, as it was in the hands of his rival. But he wished the Jews to retake it.
↑ 391 মাক্কাবীয় 10:41
Ver. 41. Above. He was not in a condition to force the payment of these arrears, and is liberal of what he does not possess. C.
↑ 411 মাক্কাবীয় 10:42
Ver. 42. They: former kings. H. --- Bagoses exacted fifty drachmas for every lamb, before the daily sacrifice could be offered. Jos. Ant. xi. 7.
↑ 421 মাক্কাবীয় 10:43
Ver. 43. Free. Their persons and goods are protected in this asylum. Even the king's debtors are not excluded. C.
↑ 431 মাক্কাবীয় 10:46
Ver. 46. No credit. Thus would all prudent people judge. W. --- Alexander had moreover made the first offers, and was supported by the Romans. The Jews had not to examine his title, which was admitted by many in Syria.
↑ 461 মাক্কাবীয় 10:50
Ver. 50. Day. A. 3853. C. --- The left wing proved stronger. But the right, where Demetrius fought in person, was forced to yield; and the king plunging with horse into a bog, was pierced with arrows, fighting bravely. He had reigned twelve years, and fell a victim to the surrounding kings, whom he had not conciliated. Jos. Just. xxxv. &c.
↑ 501 মাক্কাবীয় 10:51
Ver. 51. Ptolemee, surnamed Philometor, (Ch.) by whose aid Alexander had obtained the victory.
C. --- This Philometor decided in favour of the Jews against the Samaritans, because the succession of priests was preserved among the former. Jos. Ant.
xiii. 6. --- Our Saviour also judged their cause preferable. John iv. 22. W.
↑ 511 মাক্কাবীয় 10:61
Ver. 61. Pestilent. So the impious are styled. Ps. i. 1. &c. C.
↑ 611 মাক্কাবীয় 10:64
Ver. 64. Away. When calumniators see the innocent honoured, they are afraid to persecute them.
W.
↑ 641 মাক্কাবীয় 10:65
Ver. 65. Dominion. General of his armies, (Vat.) or in Judea. Sacy. M.
↑ 651 মাক্কাবীয় 10:67
Ver. 67. Son. The king had sent his two sons, this Nicator and Sidetes, to Cnidus, that they might be out of danger. The eldest being informed that Alexander had given himself up to debauchery, put himself at the head of an army which Lasthenes of Crete had raised.
↑ 671 মাক্কাবীয় 10:69
Ver. 69. Apollonius, who had deserted Alexander, A. 3856, though appointed governor of Cœlosyria by him.
↑ 691 মাক্কাবীয় 10:70
Ver. 70. Mountains. I seem to be fighting with them. Come out, and shew your valour.
↑ 701 মাক্কাবীয় 10:72
Ver. 72. Twice. He alludes perhaps to the defeat of Azarias, and to that where Judas was slain.
C. --- This captain had also twice thought proper to retreat. C. vi. 47. and vii. 32.
H.
↑ 721 মাক্কাবীয় 10:77
Ver. 77. Army. Josephus says eight thousand foot, &c.
↑ 771 মাক্কাবীয় 10:80
Ver. 80. Army. Lit. "camp," which the Vulg. puts for an army chiefly of foot.
Josephus intimates that Jonathas drew up his forces in the shape "of a tile,"
or phalanx, and ordered them to face about on every side. C. --- Thus the enemy could only throw darts, but could not penetrate. W.
↑ 801 মাক্কাবীয় 10:81
Ver. 81. Fatigued. In the evening, Simon seeing the enemy's cavalry tired, fell upon the infantry.
↑ 811 মাক্কাবীয় 10:83
Ver. 83. And. Et qui seems to be mistaken for equi, "the horsemen," as the Gr.
Syr. and Jos. read.
--- Bethdagon, "the house of Dagon." --- Temple. This is the sense of the Greek. C. --- Vulg. has literally, "their idols." See Judg. xvi. 23. H.
↑ 831 মাক্কাবীয় 10:89
Ver. 89. Buckle, to be worn on the shoulder. S. Isid. --- This honour was very extraordinary. 2 B.
xi. 35. Alex. Genial. ii. 29. --- Blood. Lit. "relations of kings." H. --- The highest officers of the court of Persia bore this title. C. xi. 31. Est. xvi. 11. Xen. Cyr. viii.
↑ 89লাইসেন্স: Notes by Fr. George Leo Haydock (1774–1849), from the Douay-Rheims Bible with Haydock's commentary (first ed. Thomas Haydock, Manchester/Dublin, 1811–1814; New York: Edward Dunigan & Brother, 1859); New Testament notes compiled with Fr. Benedict Rayment. Public domain. Digital text: "The Haydock Bible", Internet Archive (archive.org/details/TheHaydockBible), uploaded 2011 under the Public Domain Mark. · কৃতজ্ঞতা ও লাইসেন্স