1 मक्काबियों · WEB-C
1 मक्काबियों
1
बाइबल पाठकृत्रिम आवाज़ (AI)
1 मक्काबियों IRV-HI में नहीं है, इसलिए यह अध्याय WEB-C (World English Bible (Catholic)) से दिखाया गया है। इस भाषा के किसी भी उपलब्ध संस्करण में अभी यह पुस्तक नहीं है।
After Alexander the Macedonian, the son of Philip, who came out of the land of Chittim, and struck Darius king of the Persians and Medes, it came to pass, after he had struck him, that he reigned in his place, in former time, over Greece. He fought many battles, won many strongholds, killed the kings of the earth, went through to the ends of the earth, and took spoils of a multitude of nations. The earth was quiet before him. He was exalted. His heart was lifted up. He gathered together an exceedingly strong army and ruled over countries, nations, and principalities, and they paid him tribute. After these things he fell sick, and perceived that he was going to die. He called his honorable servants, which had been brought up with him from his youth, and he divided to them his kingdom while he was still alive. Alexander reigned twelve years, then he died. Then his servants ruled, each one in his place. They all put crowns upon themselves after he was dead, and so did their sons after them many years; and they multiplied evils on the earth. There came out of them a sinful root, Antiochus Epiphanes, son of Antiochus the king, who had been a hostage at Rome, and he reigned in the one hundred thirty seventh year of the kingdom of the Greeks. In those days transgressors of the law came out of Israel and persuaded many, saying, “Let’s go make a covenant with the Gentiles around us; for since we were separated from them many evils have befallen us.” That proposal was good in their eyes. Some of the people eagerly went to the king, and he authorized them to observe the ordinances of the Gentiles. So they built a gymnasium in Jerusalem according to the laws of the Gentiles. They made themselves uncircumcised, forsook the holy covenant, joined themselves to the Gentiles, and sold themselves to do evil. The kingdom was established in the sight of Antiochus, and he planned to reign over Egypt, that he might reign over both kingdoms. He entered into Egypt with a great multitude, with chariots, with elephants, with cavalry, and with a great navy. He made war against Ptolemy king of Egypt. Ptolemy was put to shame before him, and fled; and many fell wounded to death. They took possession of the strong cities in the land of Egypt, and he took the spoils of Egypt. Antiochus, after he had defeated Egypt, returned in the one hundred forty third year, and went up against Israel and Jerusalem with a great multitude, and entered presumptuously into the sanctuary, and took the golden altar, the lampstand for the light, and all its utensils. He took the table of the show bread, the cups for the drink offerings, the bowls, the golden censers, the veil, the crowns, and the gold decoration on the front of the temple. He peeled it all off. He took the silver, the gold, and the precious vessels. He took the hidden treasures which he found. When he had taken all of these, he went away into his own land. He made a great slaughter, and spoke very arrogantly. Great mourning came upon Israel, in every place where they were. The rulers and elders groaned. The virgins and young men were made feeble. The beauty of the women was changed. Every bridegroom took up lamentation. She who sat in the marriage chamber was mourning. The land was moved for its inhabitants, and all the house of Jacob was clothed with shame. After two full years, the king sent a chief collector of tribute to the cities of Judah, and he came to Jerusalem with a great multitude. He spoke words of peace to them in subtlety, and they believed him. Then he fell upon the city suddenly, struck it very severely, and destroyed many people of Israel. He took the spoils of the city, set it on fire, and pulled down its houses and its walls on every side. They led captive the women and the children, and seized the livestock. Then they fortified the city of David with a large, strong wall and with strong towers, and it became their citadel. They put a sinful nation, transgressors of the law, there, and they strengthened themselves in it. They stored up weapons and food, and gathering together the spoils of Jerusalem, they stored them there, and they became a great menace. It became a place to lie in wait against the sanctuary, and an evil adversary to Israel continually. They shed innocent blood on every side of the sanctuary, and defiled the sanctuary. The inhabitants of Jerusalem fled because of them. She became a habitation of foreigners. She became foreign to those who were born in her, and her children forsook her. Her sanctuary was laid waste like a wilderness, her feasts were turned into mourning, her Sabbaths into reproach, and her honor into contempt. According to her glory, so was her dishonor multiplied, and her exaltation was turned into mourning. King Antiochus wrote to his whole kingdom that all should be one people, and that each should forsake his own laws. All the nations agreed according to the word of the king. Many of Israel consented to his worship, sacrificed to the idols, and profaned the Sabbath. The king sent letters by the hand of messengers to Jerusalem and the cities of Judah, that they should follow laws strange to the land, and should forbid whole burnt offerings and sacrifice and drink offerings in the sanctuary; and should profane the Sabbaths and feasts, and pollute the sanctuary and those who were holy; that they should build altars, and temples, and shrines for idols, and should sacrifice swine’s flesh and unclean animals; and that they should leave their sons uncircumcised, that they should make their souls abominable with all manner of uncleanness and profanation; so that they might forget the law, and change all the ordinances. Whoever doesn’t do according to the word of the king, he shall die. He wrote according to all these words to his whole kingdom. He appointed overseers over all the people, and he commanded the cities of Judah to sacrifice, city by city. From the people were gathered together to them many, everyone who had forsaken the law; and they did evil things in the land. They made Israel hide themselves in every place of refuge which they had. On the fifteenth day of Chislev, in the one hundred forty fifth year, they built an abomination of desolation upon the altar, and in the cities of Judah on every side they built idol altars. At the doors of the houses and in the streets they burned incense. They tore up the books of the law which they found and set them on fire. Anyone who was found with any book of the covenant, and if any consented to the law, the king’s sentence delivered him to death. Thus did they in their might to Israel, to those who were found month by month in the cities. On the twenty-fifth day of the month they sacrificed upon the idol altar that was on top of the altar of burnt offering. They put to death women who had circumcised their children, according to the commandment. They hung their babies around their necks, and their houses, and those who had circumcised them. Many in Israel were fully resolved and confirmed in themselves not to eat unclean things. They chose to die, that they might not be defiled with the food, and that they might not profane the holy covenant; and they died. Exceedingly great wrath came upon Israel.
मनन
इस अंश के लिए अभी कोई समीक्षित मनन नहीं।
टिप्पणियाँ · हेडॉक (1859, सार्वजनिक डोमेन)29 टिप्पणियाँ
टिप्पणियाँ अंग्रेज़ी में फ़ा. जॉर्ज लियो हेडॉक की 19वीं सदी की काथलिक टीका, जैसी प्रकाशित हुई।
ये टिप्पणियाँ अपने समय के विवादों को बनाए रखती हैं: कुछ यहूदी लोगों या अन्य ख्रीस्तीयों के बारे में कठोरता से बोलती हैं। आज कलीसिया कुछ और सिखाती है: ख्रीस्त की मृत्यु के लिए यहूदी लोगों को दोषी नहीं ठहराया जा सकता (नोस्त्रा एताते 4; धर्मशिक्षा 597–598), और अन्य समुदायों के ख्रीस्तीय प्रभु में हमारे भाई-बहन हैं (उनितातिस रेदिन्तेग्रात्सियो 3)। ख्रीस्तीय एकता
पुस्तक का परिचय
यह 19वीं सदी की टिप्पणी विवादात्मक भाषा का उपयोग करती है; इसे इस पैनल के शीर्ष पर दी गई टिप्पणी के प्रकाश में पढ़ें।
THE FIRST BOOK OF MACHABEES.
PREFACE.
These Books are so called, because they contain the history of the people of God under the command of Judas Machabeus and his brethren; and he, as some will have it, was surnamed Machabeus from carrying on his ensigns, or standards, those words of Exodus xv. 11. "Who is like to thee among the strong, O Lord;" in which the initial letters, in the Hebrew, are M. C. B. E.
I. It is not known who was the author of these books. But as to their authority, though they are not received by the Jews, saith S. Augustine, (l. xviii. de civ.
Dei. c. xxxvi.) they are received by the Church; who, in settling her canon of the Scriptures, chose rather to be directed by the tradition she had received from the apostles of Christ, than by that of the Scribes and Pharisees.
And as the Church has declared these two books canonical, even in two general councils, viz.
Florence and Trent, there can be no doubt of their authenticity. Ch. --- The most ancient Father, Clem. (Strom. i.) S. Cyprian, (1 ep. iii. ad. Cornel.) S.
Ambrose, (Off. i. 41. &c.) quote them as divine; and the third Council of Carthage, Trent, &c. have inserted them in the canon. Though (W.) S. Jerom did not translate (C.) or urge them against the Jews, he had a great regard for them.
In Dan. i. and xi. &c. The texts to which Protestants object, will be explained.
They are not more difficult than many which occur in the Books of Kings and Paralipomenon. Other books have been formerly contested, which they now admit. The author of the second books seems to have designed at first only to insert two supplements. He then resolved to abridge the work of Jason, and hence added a preface, (C. ii. 20.) which may be first perused. He then gives an account of some who had suffered death for the truth; and in the eighth and following chapters, the victories of the Machabees, which had been partly recorded in the first book, are specified, with some fresh circumstances.
Judas was styled the Machabee for his strength and valour, (W.) being "the scourge" of God, (H.) or because he was an exterminator. M. --- Yet the etymology is not well ascertained. That given above, (Zac. xii. 5. H.) or M. C. B.
I. (Buxt. Prideaux, &c.) seems to be overthrown, by the Syriac having always k instead of c, which is the case in two Chaldee MSS.
These may not contain a truer history, but they rectify several mistakes in the printed copies.
Kennicott. --- S. Jerom found the first of these books in Heb. the second in Greek. Ep. 106. We have a third also in Greek, in the Comp. Bible; as well as a fourth, mentioned by Sixtus, (Bib. i.
W.) "on the administration of Hircan," (C.) to which reference seems to be made 1 Mac. xv. 24.
(W.) though what is extant be a work of no authority. "The empire of reason,"
falsely attributed to Josephus, and printed among his works, is more probably the fourth book, known to the ancients. Neither of these latter were ever deemed canonical by any authentic decree. W. ---
Many have indeed ranked the with the other contested works: but now it is generally agreed that they belong not to the sacred Scriptures, as the two former do. On these (C.) indeed, as almost on all the sacred books, (H.) authors have varied: but he most respectable and the most numerous declare in their favour. To arrange the four books in chronological order, we must make the first and third exchange places. This last can obtain its title only inasmuch as the Jews of Alexandria, who were persecuted by Philopator, and miraculously delivered, were animated with the same sentiments of piety and heroism as the rest of the Machabees. C. See Ecclesiasticus l. 1. 21. 23.
H. --- The authors of the first and second books relate many of the same events; yet seem not to have seen each other's works. The latter follows the Greek chronology, dating from Tisri, Sept.
and October, (C.) A. 3828 to 3843, (H.) while the former dates from Nisan, (C.) our March or April, A. 3829 to 3869. The third book gives an account of Philopator's persecution in Egypt, A.
3787. The fourth, A. 3869 to 3698, (H.) is little known among the Latins. Calmet gives two copies, the one regarding Hircan and the other "the government of reason," or the martyrdom of the Machabees, A. 3837; (H.) the author of which last seems to have been a Stoic. C. --- We shall pass them over, with Protestants, as they are not received by the Catholic Church. H.
1 मक्काबियों 1:1
Ver. 1. Now. Lit. "And." H. --- Thus many Heb. books commence, as Ex. Jos.
Bar. &c. C. ---
Greece, over the whole. He was chosen generalissimo. H. --- He conquered many of the Greeks, and overthrew Darius Condomanus, A. 3674. C. --- His dominion in Syria may be meant. Grot.
--- Alexander was the first who reigned in that great monarchy, which he founded. W.
↑ 11 मक्काबियों 1:2
Ver. 2. Holds. He was never defeated. Just. xii.
↑ 21 मक्काबियों 1:3
Ver. 3. Earth, even to India, beyond which the ancients knew of nothing. ---
Quiet, or silent; depopulated, (Is. xiv. 7.) and obedient. Hab. ii. 20.
↑ 31 मक्काबियों 1:4
Ver. 4. Up. He was spoiled by prosperity, (C.) and would pass for a god, and be styled "king of the world." Just. xii.
↑ 41 मक्काबियों 1:6
Ver. 6. Bed. Some suppose through poison, (Diod. xvii. S. Jer. ad Lætam.) or excess of wine.
Athen. x. 11. --- This was enough. H. --- So perished the man who would claim divine honours!
C.
↑ 61 मक्काबियों 1:7
Ver. 7. Servants. On the ninth day of sickness which preceded his death, he admitted all his soldiers to kiss his hand. Then he asked his friends, if they thought they should find such another king? As they were silent, he predicted what bloodshed would ensue, and told them to bury him in the temple of Ammon. When they asked to whom he left the throne, he said, "to the most worthy." He gave his ring to Perdiccas; whence all inferred, that he should be regent till the proper heirs came of age. Perdiccas desired to know when he would have divine honours: to which Alexander replied with these his last words, "when you are happy:" (Just. xii. Diod. xvii.) as much as to say, never.
H. --- This seems contrary to the sacred historian. But his authority is far superior. C. --- Kingdom. This is otherwise by Q. Curtius; though he acknowledges that divers were of that opinion, and that it had been delivered by some authors. l. x. But here we find from the sacred text that he was in error. Ch. --- By delivering his ring to Perdiccas, Alexander gave him authority to make this division. W. --- Many assert, that he gave him directions in his last will. This was observed for some time. v. 10.
↑ 71 मक्काबियों 1:8
Ver. 8. Twelve. Jos. &c. Some add, a few months. He was about thirty-three years old.
↑ 81 मक्काबियों 1:10
Ver. 10. Death, twelve years being expired, when all the posterity of Alexander were dead. His generals gradually destroyed each other, and four took the diadem at the same time: Ptolemy, in Egypt; Seleucus, in Syria; Cassander, in Macedonia; and Lysimachus, in Thrace. Just. xiii. and xv. C. --- Those who choose to read in order, may, after the preface 2 B. ii. 20. read the above, then 2 B. iii. 1. W.
↑ 101 मक्काबियों 1:11
Ver. 11. Antiochus the illustrious; Epiphanes, the younger son of Antiochus the great, who usurped the kingdom, to the prejudice of his nephew Demetrius, son of his elder brother, Seleucus Philopater. Ch. --- Epiphanes means
"renowed." W. --- He took this title, particularly after the Samaritans had offered it to him. Jos. xii. Vaillant. A. 145. --- His medals have always God prefixed, "the god appearing;" as he came opportunity, like a god, to defend the kingdom against the Egyptians, after he had been fourteen years a hostage at Rome. C. --- Nothing could be more abject than his character. S. Jer. in Dan.
viii. and ix. Athen. v. 4. and x. 12. --- Greeks, counting not from the beginning of the reign of Alexander, but from the first year of Seleucus Nicator. Ch.
--- The era of the Seleucides began in spring or autumn, A. 3692, B.C. 312, though the Chaldees and Ptolemy date from the following spring. C. --- The Grecian monarchy had then stood twenty years. Eus. W.
↑ 111 मक्काबियों 1:12
Ver. 12. Men. Jason attempted to supplant Onias III. and introduced pagan customs, when he was dead. Menelaus treated him in like manner. Being cited to pay what he had promised, he left Lysimachus in his place, who was slain in the temple, which he was robbing. 2 Mac. iv. --- Us.
Thus the Jews complained in the days of Jeremias, (xliv. 18.) and the Christian religion was blamed for all the miseries which fell upon the Roman empire. C.
--- S. Aug. proves in his City of God, that this accusation was false. H.
↑ 121 मक्काबियों 1:15
Ver. 15. Exercise, to wrestle (C.) and teach. Lyran.
↑ 151 मक्काबियों 1:16
Ver. 16. Made. S. Jerom thinks the attempt useless. But the Jews discovered the art. S. Epip.
Pond. xvi. Bartol. 1 Cor. vii. 18. --- Sold to the devil, becoming his instruments.
3 K. xxi. 25.
Rom. vii. 14. C. --- Go to 2 Mac. iv. 7.
↑ 161 मक्काबियों 1:17
Ver. 17. Egypt. He coveted this kingdom, having Syria already. W. --- He was not very fit for war: but Egypt was not under Philometor a child, and Ephphanes made an easy conquest. This was his second visit to that country.
While he besieged Alexandria, a report of his death was spread; and as he was informed that the Jews rejoiced at it, he fell upon them. v. 21. C. --- After v. 20, read 2 B. iv. 21. W.
↑ 171 मक्काबियों 1:23
Ver. 23. Sanctuary. Josephus (xii. 6.) writes that Antiochus slew such as opposed his entrance into the city, and afterwards those who opened the gates, but would have prevented his plundering the temple. W. --- Menelaus conducted the king. 2 Mac. v. 15. Profane authors condemn this conduct of the king towards a city subject to him. Jos. c. App. 2. --- Diodorus relates several fables on this occasion. C.
↑ 231 मक्काबियों 1:30
Ver. 30. The chief collector, &c. Apollonius. Ch. 2 Mac. v. 24. W. --- He basely fell upon the unsuspecting citizens on a sabbath day. H.
↑ 301 मक्काबियों 1:33
Ver. 33. Fire, thus destroying a great part. Jos. Ant. xii. 7.
↑ 331 मक्काबियों 1:35
Ver. 35. The city of David. That is, the castle of Sion. Ch. --- In it was placed a garrison of Macedonians. W. --- This castle had been occupied by Syrians before. It was now enlarged. 2
Mac. iv. 27. and v. 5.
↑ 351 मक्काबियों 1:38
Ver. 38. Sanctuary, to pillage all who came to the temple. C. --- An evil devil.
Literally, an adversary, watching constantly to do harm, as the evil spirit is always watching and seeking whom he could devour. Ch.
↑ 381 मक्काबियों 1:40
Ver. 40. Fled with Judas, &c. 2 Mac. v. Josephus (xii. 7.) assures us that the Samaritans flattered Epiphanes, and begged their temple might be consecrated to Jupiter, &c. The pretended that they were of Sidonian extraction.
↑ 401 मक्काबियों 1:43
Ver. 43. Be one. This reason herself teaches. But the king wished to establish a false religion, or rather he desired to root out all religion, and to shew his authority. H. --- Demere superstitionem
& mores Græcorum dare adnixus. Tacit. v. --- He was not content with plunder, unless he ruined souls. W.
↑ 431 मक्काबियों 1:45
Ver. 45. Service, or worship, (C.) introduced by Epiphanes. H.
↑ 451 मक्काबियों 1:49
Ver. 49. People. He forced them to eat forbidden meat.
↑ 491 मक्काबियों 1:57
Ver. 57. Fifteenth. In all other places the 25th, whence this may be incorrect, (C.) or the altar was now set up, (H.) though sacrifices were not yet offered. C.
--- Idol. The statue of Jupiter Olympius, (Ch.) as Daniel (ix.) had foretold, as a figure of what antichrist would do, (Mat. xxiv.
W.) as well as the Romans, when they took Jerusalem.
↑ 571 मक्काबियों 1:58
Ver. 58. Doors, to Trivia. Isai. lvii. 8. C.
↑ 581 मक्काबियों 1:59
Ver. 59. Law, and all the sacred writings. Jos. Sulpit. ii. --- The pious Jews secreted what they could, and Judas took care to collect them. 2 B. i. 14. and iii. 48. C.
↑ 591 मक्काबियों 1:61
Ver. 61. After month. The officers took an account of the slain, (Grot.) or the dedication of the statue was renewed, or rather the king's nativity was kept. 2
B. vi. 7. C. --- But this would only occur once a-year. People were compelled to sacrifice on the same day of each month on which the statue had been dedicated. v. 62.
↑ 611 मक्काबियों 1:62
Ver. 62. Over-against, or (H.) "upon," epi. The Greek altars were of a smaller size.
↑ 621 मक्काबियों 1:65
Ver. 65. Many. Eleazar, and the seven Machabees, &c. C.
↑ 651 मक्काबियों 1:67
Ver. 67. Wrath. God seemed displeased, as he was with too many. The pious were exposed to various trials, and to the fury of persecutors. H. --- Read 2 B.
v. 11. W.
↑ 67लाइसेंस: 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. · आभार और लाइसेंस