2 Maccabées · WEB-C
2 Maccabées
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2 Maccabées ne figure pas dans LSG ; ce chapitre est affiché depuis WEB-C (World English Bible (Catholic)). Aucune édition installée dans cette langue ne contient encore ce livre.
The kindred, the Jews who are in Jerusalem and those who are in the country of Judea, send greetings and good peace to the kindred, the Jews who are throughout Egypt. May God do good to you, and remember his covenant with Abraham, Isaac, and Jacob, his faithful servants, and give you all a heart to worship him and do his will with a strong heart and a willing soul. May God open your heart to his law and his statutes, and make peace, and listen to your requests, and be reconciled with you, and not forsake you in an evil time. Now we are praying for you here. In the reign of Demetrius, in the one hundred sixty-ninth year, we the Jews have already written to you in the suffering and in the distress that has come upon us in these years, from the time that Jason and his company revolted from the holy land and the kingdom, and set the gate on fire, and shed innocent blood. We prayed to the Lord, and were heard. We offered sacrifices and meal offerings. We lit the lamps. We set out the show bread. Now see that you keep the days of the feast of tabernacles in the month Chislev in the one hundred eighty-eighth year. The people of Jerusalem and those who are in Judea, with the senate and Judas, to Aristobulus, King Ptolemy’s teacher, who is also of the stock of the anointed priests, and to the Jews who are in Egypt, we send greetings and health. Having been saved by God out of great perils, as men arrayed against a king, we thank him greatly. For he threw out into Persia those who fought against us in the holy city. For when the prince had come there, with an army that seemed irresistible, they were cut to pieces in the temple of Nanaea by the treachery of Nanaea’s priests. For Antiochus, on the pretense that he would marry her, came into the place, he and his friends who were with him, that they might take a large part of the treasures as a dowry. And when the priests of Nanaea’s temple had set the treasures out, and he had come there with a small company within the wall of the sacred precinct, they locked the temple when Antiochus had come in. Opening the secret door of the paneled ceiling, they threw stones and struck down the prince. They cut him and his company in pieces, and cut off their heads, and threw them to the people who were outside. Blessed be our God in all things, who handed over those who had committed impiety. Since we are now about to celebrate the purification of the temple in the month Chislev, on the twenty-fifth day, we thought it necessary to notify you, so that you may also keep a feast of tabernacles, and remember the fire which was given when Nehemiah offered sacrifices, after he had built both the temple and the altar. For indeed when our fathers were about to be led into the land of Persia, the godly priests of that time took some of the fire of the altar, and hid it secretly in the hollow of a well that was without water, where they made sure that the place was unknown to anyone. Now after many years, when it pleased God, Nehemiah, having received a charge from the king of Persia, sent in quest of the fire the descendants of the priests who hid it. When they declared to us that they had found no fire, but thick liquid, he commanded them to draw some of it out and bring it to him. When the sacrifices had been offered, Nehemiah commanded the priests to sprinkle with that liquid both the wood and the things laid on it. When that was done and some time had passed, and the sun shone out, which before was hidden with clouds, a great blaze was kindled, so that all men marveled. The priests made a prayer while the sacrifice was being consumed—both the priests and all the others. Jonathan led and the rest responded, as Nehemiah did. The prayer was like this: “O Lord, Lord God, the Creator of all things, you are awesome, strong, righteous, and merciful, you alone are King and gracious, you alone supply every need, you alone are righteous, almighty, and eternal, you who save Israel out of all evil, who chose the ancestors and sanctified them, accept the sacrifice for all your people Israel, and preserve your own portion, and consecrate it. Gather together our scattered people, set at liberty those who are in bondage among the heathen, look upon those who are despised and abhorred, and let the heathen know that you are our God. Punish those who oppress us and in arrogance shamefully entreat us. Plant your people in your holy place, even as Moses said.” Then the priests sang the hymns. As soon as the sacrifice was consumed, then Nehemiah commanded that the rest of the liquid be poured on large stones. When this was done, a flame was kindled; but when the light from the altar shone back, it went out. When the matter became known, and king of the Persians was told that in the place where the priests who were led away had hid the fire, the liquid appeared which Nehemiah and those who were with him purified the sacrifice, then the king enclosed the place and made it sacred after he had investigated the matter. When the king would show favor to any, he would exchange many presents and give them some of this liquid. Nehemiah and those who were with him called this thing “Nephthar”, which is by interpretation, “Cleansing”; but most men call it Nephthai.
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Notes · Haydock (1859, domaine public)Notes : 19
Notes en anglais Commentaire catholique du XIXᵉ siècle du P. George Leo Haydock, tel qu’il a été publié.
Ces notes gardent les polémiques de leur époque : certaines parlent durement du peuple juif ou d'autres chrétiens. L'Église enseigne autrement aujourd'hui. On ne peut imputer au peuple juif la mort du Christ (Nostra Aetate 4 ; Catéchisme 597–598), et les chrétiens des autres communautés sont nos frères dans le Seigneur (Unitatis Redintegratio 3). L'unité des chrétiens
Introduction au livre
THE SECOND BOOK OF MACHABEES.
PREFACE.
This Second Book of Machabees is not a continuation of the history contained in the First; nor does it come down so low as the First does, but relates many of the same facts more at large, and adds other remarkable particulars, omitted in the First Book, relating to the state of the Jews as well before as under the persecution of Antiochus. The author, who is not the same with that of the First Book, has given (as we learn from C. ii. 20. &c.) a short abstract of what Jason, of Cyrene, had written in the five volumes, concerning Judas and his brethren. He wrote in Greek, and begins with two letters, sent by the Jews of Jerusalem to their brethren in Egypt. Ch. ---
Hence the whole book has been considered by some as an epistle. Cotel. Can.
Ap. p. 338. --- But it is easy to distinguish the letter from the history, (C.) to which a preface is prefixed. C. ii. 20.
Yet the Alex. copy has at the end, "A letter concerning the acts of Judas Mach." H. --- The appendix of two epistles was added to the First Book by him who wrote the second, (W.) abridging the work of Jason. H.
2 Maccabées 1:1
Ver. 1. Egypt. They are invited to worship at Jerusalem. M. --- It seems these were most considered; perhaps being more numerous. C. --- They had also a schismatical temple. H.
↑ 12 Maccabées 1:7
Ver. 7. Demetrius Nicator. The date refer to what goes before. --- Nine. This author dates from autumn, whereas the preceding begins the era of Seleucides, in spring, which accounts for the apparent contradictions. C. ---
Trouble. As they had written when in distress, so they now testify their joy and gratitude to God, begging their brethren to keep the dedication of the new altar. W.
--- This first letter, sent during the heat of the persecution raised by Epiphanes, is lost. ---
Kingdom. Judea was then tributary to Egypt; yet Jason applied to the Syrian monarch, and instead of waiting for the death of Onias III. wished to purchase his dignity, and to change the manners of the people. Josephus gives contradictory accounts of these affairs, (C.) if he be really the author of 4 Mac.
H.
↑ 72 Maccabées 1:8
Ver. 8. Flour, ( mincha) including corn, &c. After Judas had purified the temple, the usual sacrifices were offered. C.
↑ 82 Maccabées 1:9
Ver. 9. Scenopegia; viz. the encenia, or feast of the dedication of the altar, called here scenopegia, or feast of the tabernacles, from being celebrated with the like solemnity. Ch. C. x.
6. --- The real feast occurs in the month of Tisri. C.
↑ 92 Maccabées 1:10
Ver. 10. Eight. Thus the preceding letter is dated, according to many, (M.) as there was no Judas or Aristobolus known at this time. But Judas, the Essene prophet, (C. ii. 14. W.) must have flourished about that period; (Jos. Ant. xiii.
19. C.) and one Aristobolus wrote something in the Scripture for Philometor.
Clem. Strom. v. Eus. Hist. ii. 17. --- After Philadelphus, the kings of Egypt had commonly Jews among their preceptors. Rupert, Vict. x. 15. --- This person is supposed to have instructed Physcon. C.
↑ 102 Maccabées 1:11
Ver. 11. King. Antiochus Sidetes, who began to make war upon the Jews, while Simon was yet alive; (1 Mac. xv. 39.) and afterwards besieged Jerusalem, under John Hircanus. So that the Judas here mentioned (v. 10.) is not Judas Machabeus, who was dead long before the year 188 of the kingdom of the Greeks, for he died in the year 146 of that epoch; (see above, 1 Mac. c. ii, v.
70, also the note on chap. i, v. 2.) but either Judas, the eldest son of John Hircanus, or Judas the Essene, renowned for the gift of prophecy, who flourished about that time. Ch. --- Epiphanes may as well be meant. The ancestors of those who wrote resisted him.
↑ 112 Maccabées 1:12
Ver. 12. Persia. This country is not specified in the Rom. and Alex. Sept. Other copies have,
"He God made them who attacked the holy city flee in swarms to Persia." Syr.
Vat. --- the name of Persia now comprised all the dominions of Antiochus; Rupert understands Sidetes. C.
↑ 122 Maccabées 1:13
Ver. 13. Nanea. A Persian goddess, which some have taken for Diana, others for Venus. Ch. ---
Her temple at Ecbatana was renowned. 1 B. vi. 1.
↑ 132 Maccabées 1:14
Ver. 14. Dowry. Thus the pagans played with religion. M. --- Anthony having espoused the Minerva of Athens, required the city to give him 1000 talents for her portion. Dion. Seneca, suasov. 1. --- Heliogabalus and Caligula pretended to marry the celestial Venus or the moon. C.
↑ 142 Maccabées 1:16
Ver. 16. Slew. Lit. "struck." Gr. "stoned." Yet Epiphanes escaped. (C. x. 9. and 1
B. vi.) having received some wounds. But a fall from his chariot, and vexation, hastened his death. H. --- Some of his followers, who had advanced farther into the temple, perished. C.
↑ 162 Maccabées 1:18
Ver. 18. Scenopegia. The dedication was observed by the people bearing branches, in memory of their late forlorn condition on the mountains. H. --- See v. 2. --- Fire. This feast occurred in Tisri. 2 Esd. viii. 1. 14. C.
↑ 182 Maccabées 1:19
Ver. 19. Persia. Babylonia, called here Persia, from being afterwards a part of the Persian empire. Ch. --- Thus S. Chrys. (H. 6. in Mat.) says, the Jews were delivered from "the Persian captivity." W. --- All beyond the Euphrates was now called Persia. --- Valley of Topheth, where (C.) it is still shewn. Doubdan. --- The miraculous pit was enclosed by Artaxerxes. C. v. 33. H.
--- Four miracles occurred respecting this fire. v. 20. 22. 32. W.
↑ 192 Maccabées 1:21
Ver. 21. The priest. Gr. "Nehemias ordered the priests to sprinkle with the water both," &c. H.
--- Modern Jews say the sacred fire was not in the second temple. But Gorionides and 4 Mac.
admit this fact. C. --- Elias obtained fire upon his sacrifice nearly in the same manner. H.
↑ 212 Maccabées 1:23
Ver. 23. Jonathan, one of the chief priests; perhaps Joiada, Eliasib's son. C.
↑ 232 Maccabées 1:29
Ver. 29. Spoken, promising these favours. Deut. xxx. 3. H.
↑ 292 Maccabées 1:32
Ver. 32. Altar. This second flame came immediately from heaven, and overpowered that proceeding from the mud. C.
↑ 322 Maccabées 1:34
Ver. 34. A temple. That is, an enclosure or a wall round about the place where the fire was hid, to separate it from profane uses, to the end that it might be respected as a holy place. Ch. --- Such open enclosures are often styled temples. C. --- Gr. "But the king enclosing it, made it sacred, ( ieron) having examined the fact." H.
↑ 342 Maccabées 1:35
Ver. 35. Hand. The copies vary much. La Haye.
↑ 352 Maccabées 1:36
Ver. 36. Nephthar, or rather Necphar. Grot. --- Nephi. Greek has the former word. Rom. copy and Syr. Naphtai; may be derived from Chal. phetir, "pure, unmixed." C. --- Nephthar may signify "deliverance," as sacred things are rescued from common use. W.
↑ 36Licence: 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. · Crédits et licences