2 मक्काबियों · WEB-C
2 मक्काबियों
4
बाइबल पाठकृत्रिम आवाज़ (AI)
2 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।
The previously mentioned Simon, who had given information about the money against his country, slandered Onias, saying that it was he who had incited Heliodorus and had been the real cause of these evils. He dared to call him a conspirator against the state who was actually the benefactor of the city, the guardian of his fellow countrymen, and a zealot for the laws. When his hatred grew so great that even murders were perpetrated through one of Simon’s approved agents, Onias, seeing the danger of the contention, and that Apollonius the son of Menestheus, the governor of Coelesyria and Phoenicia, was increasing Simon’s malice, appealed to the king, not to be an accuser of his fellow citizens, but looking to the good of all the people, both public and private; for he saw that without the king’s involvement it was impossible for the state to obtain peace any more, and that Simon would not cease from his madness. When Seleucus was deceased, and Antiochus, who was called Epiphanes, succeeded to the kingdom, Jason the brother of Onias supplanted his brother in the high priesthood, having promised to the king at an audience three hundred sixty talents of silver, and out of another fund eighty talents. In addition to this, he undertook to assign one hundred fifty more, if it might be allowed him through the king’s authority to set him up a gymnasium and a body of youths to be trained in it, and to register the inhabitants of Jerusalem as citizens of Antioch. When the king had assented, and Jason had taken possession of the office, he immediately shifted those of his own race to the Greek way of life. Setting aside the royal ordinances of special favor to the Jews, granted by the means of John the father of Eupolemus, who went on the mission to the Romans to establish friendship and alliance, and seeking to overthrow the lawful ways of living, he brought in new customs forbidden by the law. For he eagerly established a gymnasium under the citadel itself, and caused the noblest of the young men to wear the Greek hat. Thus there was an extreme of hellenization, and an advance of a foreign religion, by reason of the exceeding profaneness of Jason, who was an ungodly man and not a high priest; so that the priests had no more any zeal for the services of the altar; but despising the sanctuary and neglecting the sacrifices, they hastened to enjoy that which was unlawfully provided in the wrestling arena, after the summons to the discus-throwing. They despised the honors of their fathers, and valued the prestige of the Greeks best of all. For this reason, severe calamity overtook them. The men whose ways of living they earnestly followed, and to whom they desired to be made like in all things, these became their enemies and punished them. For it is not a light thing to show irreverence to God’s laws, but later events will make this clear. Now when certain games that came every fifth year were kept at Tyre, and the king was present, the vile Jason sent sacred envoys, as being Antiochians of Jerusalem, bearing three hundred drachmas of silver to the sacrifice of Hercules, which even the bearers thereof thought not right to use for any sacrifice, because it was not fit, but to spend it for another purpose. Although the sender intended that this money was for the sacrifice of Hercules, yet on account of present circumstances it went to the construction of trireme warships. Now when Apollonius the son of Menestheus was sent into Egypt for the enthronement of Philometor as king, Antiochus, learning that Philometor had shown himself hostile toward the government, took precautions for the security of his realm. Therefore, going to Joppa, he travelled on to Jerusalem. Being magnificently received by Jason and the city, he was brought in with torches and shouting. Then he led his army down into Phoenicia. Now after a space of three years, Jason sent Menelaus, the previously mentioned Simon’s brother, to carry the money to the king, and to make reports concerning some necessary matters. But he being commended to the king, and having been glorified by the display of his authority, secured the high priesthood for himself, outbidding Jason by three hundred talents of silver. After receiving the royal mandates, he returned bringing nothing worthy of the high priesthood, but having the passion of a cruel tyrant and the rage of a savage animal. So Jason, who had supplanted his own brother, was supplanted by another and driven as a fugitive into the country of the Ammonites Menelaus had possession of the office, but of the money that had been promised to the king nothing was regularly paid, even though Sostratus the governor of the citadel demanded it— for his job was the gathering of the revenues—so they were both called by the king to his presence. Menelaus left his own brother Lysimachus for his deputy in the high priesthood; and Sostratus left Crates, who was over the Cyprians. Now while this was the state of things, it came to pass that the people of Tarsus and Mallus revolted because they were to be given as a present to Antiochis, the king’s concubine. The king therefore quickly came to settle matters, leaving for his deputy Andronicus, a man of high rank. Then Menelaus, supposing that he had gotten a favorable opportunity, presented to Andronicus certain vessels of gold belonging to the temple, which he had stolen. He had already sold others into Tyre and the neighboring cities. When Onias had sure knowledge of this, he sharply reproved him, having withdrawn himself into a sanctuary at Daphne, that lies by Antioch. Therefore Menelaus, taking Andronicus aside, asked him to kill Onias. Coming to Onias, and being persuaded to use treachery, and being received as a friend, Andronicus gave him his right hand with oaths and, though he was suspicious, persuaded him to come out of the sanctuary. Then, with no regard for justice, he immediately put him to death. For this reason not only Jews, but many also of the other nations, had indignation and displeasure at the unjust murder of the man. And when the king had come back from the places in Cilicia, the Jews who were in the city appealed to him against Andronicus (the Greeks also joining with them in hatred of the wickedness), urging that Onias had been wrongfully slain. Antiochus therefore was heartily sorry, and was moved to pity, and wept, because of the sober and well ordered life of him who was dead. Being inflamed with anger, he immediately stripped off Andronicus’s purple robe, and tore off his under garments, and when he had led him round through the whole city to that very place where he had committed the outrage against Onias, there he put the murderer out of the way, the Lord rendering to him the punishment he had deserved. Now when many sacrileges had been committed in the city by Lysimachus with the consent of Menelaus, and when the report of them had spread abroad outside, the people gathered themselves together against Lysimachus, after many vessels of gold had already been stolen. When the multitudes were rising against him and were filled with anger, Lysimachus armed about three thousand men, and with unrighteous violence began the attack under the leadership of Hauran, a man far gone in years and no less also in folly. But when they perceived the assault of Lysimachus, some caught up stones, others logs of wood, and some took handfuls of the ashes that lay near, and they flung them all in wild confusion at Lysimachus and those who were with him. As a result, they wounded many of them, they killed some, and they forced the rest of them to flee, but the author of the sacrilege himself they killed beside the treasury. But about these matters, there was an accusation laid against Menelaus. When the king had come to Tyre, the three men who were sent by the senate pleaded the cause before him. But Menelaus, seeing himself now defeated, promised much money to Ptolemy the son of Dorymenes, that he might win over the king. Therefore Ptolemy taking the king aside into a cloister, as if to get some fresh air, convinced him to change his mind. He who was the cause of all the evil, Menelaus, he discharged from the accusations; but these hapless men, who, if they had pleaded even before Scythians, would have been discharged uncondemned, them he sentenced to death. Those who were spokesmen for the city and the families of Israel and the holy vessels soon suffered that unrighteous penalty. Therefore even certain Tyrians, moved with hatred of the wickedness, provided magnificently for their burial. But Menelaus, through the covetous dealings of those who were in power, remained still in his office, growing in wickedness, established as a great conspirator against his fellow citizens.
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
2 मक्काबियों 4:1
Ver. 1. Evils. Thus traitors generally calumniate good governors. The best remedy on such occasions is to apply to those in higher power, rather than to the people, who are but too often prone to favour the factious. W.
↑ 12 मक्काबियों 4:2
Ver. 2. To the. Gr. "of the affairs, who was the benefactor of the city." H.
↑ 22 मक्काबियों 4:3
Ver. 3. Friends. He had gone to Apollonius.
↑ 32 मक्काबियों 4:4
Ver. 4. King. Philopator, (M.) who knew the real state of the matter.
↑ 42 मक्काबियों 4:7
Ver. 7. Antiochus Epiphanes, who usurped the crown. C. i. 11.
↑ 72 मक्काबियों 4:8
Ver. 8. Sixty. We find 3660 in 4 Mac. which sum is quite exorbitant.
↑ 82 मक्काबियों 4:9
Ver. 9. Youth, under fourteen, to exercise. Vitruv. v. 11. --- Men did the like naked in the gymnasium, as women did apart at Lacedemon. Jason wished to make his countrymen adopt the pagan customs, which tended to corrupt their morals. v. 12. C. --- Antiochians, to please the vanity of Antiochus, (Serar.) or that they might enjoy the like privileges. Salien. M.
↑ 92 मक्काबियों 4:10
Ver. 10. Rule, as high priest. v. 21. and 50.
↑ 102 मक्काबियों 4:11
Ver. 11. Alliance, afterwards under Judas. 1 B. viii. 17. C. --- John had procured real advantages for the city. M.
↑ 112 मक्काबियों 4:12
Ver. 12. Houses. Gr. "he led them under the cap;" petasus, sacred to Mercury, or rather to Bacchus, and the emblem of liberty. C.
↑ 122 मक्काबियों 4:13
Ver. 13. Now. Gr. "Thus it was the height of hellenism, and the increase of foreign customs through," &c. --- No priest. He did not deserve the title, though he was really a descendant of Aaron. Gr. "not high priest." H.
↑ 132 मक्काबियों 4:14
Ver. 14. Temple. Where true religion is abolished, most people follow none; but rather apply themselves to vanity and worse sins. W. --- Allowance. They contributed money, (Grot.) or rather strove to obtain the prize. C. --- Discus: "a round stone, with a hole in the middle." Prot.
marg. H. --- People threw it as high or as far as they could, having one foot up and the other under something resembling a pine-apple. This game was very ancient. Odys. th. Metam. x. ---
Gr. "after the invitation of the discus:" the prize was placed in the midst to excite emulation.
↑ 142 मक्काबियों 4:15
Ver. 15. Glories; the honour of being gymnasiarch, or agonothete. C. --- They sought after corruptible crowns, while many pay no regard to heaven. 1 Cor. ix.
25. H.
↑ 152 मक्काबियों 4:16
Ver. 16. Dangerous. Gr. "misery, and those whose institutes they zealously adopted, and whom in all they wished to resemble, the same they found their enemies and chastisers." H. --- God thus punished (C.) their perfidy. H.
↑ 162 मक्काबियों 4:18
Ver. 18. Fifth; perhaps in imitation of the Olympic games, (M.) first instituted at Elea, and afterwards at Alexandria, Athens, &c. Grot. C.
↑ 182 मक्काबियों 4:19
Ver. 19. Sinful. Gr. "spectators, being Antiochians, to carry 300 drachmas. H. ---
Didrachmas, or double drachmas of Alexandria, which amount only to one Roman. Hence Greek interpreters generally express thus the half sicle. ---
Silver, or money; (C.) gold. M. --- Thus the value would be fourteen times greater. C. --- In a MS. of Arundel, 3300 occurs, (Usher.) as well as in the Syr.
C. --- Necessary. Lit. and Gr. "proper." Grabe supplies this as far as but, v. 20.
H.
↑ 192 मक्काबियों 4:20
Ver. 20. Galleys, or adorning them for the sports. The deputies were ashamed to comply with Jason's order; or they judged this use of the money more agreeable to the king. C. --- Go to 1 B.
i. 17. W.
↑ 202 मक्काबियों 4:21
Ver. 21. Treat. Gr. "when king Ptolemy Philometor ascended the throne;"
protoklisia. H. ---
Grotius would substitute protokouria, "the first hair cutting," which was a great festival, the hair being presented to some deity. Apollonius was sent under the pretence of honouring Philometor, but in reality to sound the dispositions of the nobility respecting the claims of Epiphanes to be the king's tutor. Cleopatra died this year, A. 3831. The regents of Egypt demanded Celosyria, her portion, and war commenced. C. --- Epiphanes pretended to defend Philometor against his younger brother, (Livy xliv.) but he wished to seize the kingdom. 1 B. i. 17. W.
↑ 212 मक्काबियों 4:22
Ver. 22. Lights, usual in testimony of joy. C. --- The roofs at Athens were all illuminated when Anthony entered; (Plut.) and Cæsar ascended the capitol, while forty elephants on each side bore torches. Sueton. xxxvii.
↑ 222 मक्काबियों 4:23
Ver. 23. Brother, and of course a Benjamite, so that the usurpation was doubly criminal. T. ---
But S. Tho. Petau, &c. suppose that he resembled Simon in guilt, or was his brother-in-law.
Josephus informs us that Menelaus was brother of Onias and of Jason; though his authority is not great, as he contradicts himself, (Ant. xii. 6. and xv.
see C. i. 7. C.) though not in this point. H.
--- By the law, those of the tribe of Benjamin could not be priests. Thus the succession was broken and restored in Mathathias. 1 B. ii. W.
↑ 232 मक्काबियों 4:29
Ver. 29. Succeeding to the high priesthood, (Gr. H.) after the death of Menalaus.
Jos. --- Yet some think he was only his "vicar," diadochon, (Grot. Usher) and he seems never to have been recognised. C. --- Was. Gr. " left Crates, who was over the Cyprians," to act for him, while he sent to arraign Menelaus, or to testify that he had demanded the money in vain. H.
↑ 292 मक्काबियों 4:30
Ver. 30. Mallos, in Cilicia. The Greek cities were more delicate in this respect than those of Persia, which were frequently given to the king's wives or friends.
↑ 302 मक्काबियों 4:32
Ver. 32. Temple. He was no longer there, but Lysimachus complied with his orders, (C.) v. 39. or Menelaus had taken the vessels with him. H.
↑ 322 मक्काबियों 4:33
Ver. 33. Daphne. This was a famous asylum, to which Onias retreated without worshipping Apollo. He had gone to Antioch to answer the calumnies of Simon; and though Jason got his place, (C.) the king could not help respecting him, (H.) and wept at his death. This it the highest praise of Onias, as even such a monster acknowledged his merit. C. --- Cæsar wept when the head of Pompey was shewn to him. V. Max. i. 5.
↑ 332 मक्काबियों 4:35
Ver. 35. Man. The people, (W.) and even the king, admired his solid piety. Thus (H.) the Tyrians buried the innocent. v. 49. W.
↑ 352 मक्काबियों 4:40
Ver. 40. Tyrannus. One of this name occurs Acts xix. 9. Gr. "Auransu," (H.) or one from Auran, near Damascus.
↑ 402 मक्काबियों 4:41
Ver. 41. Ashes. Gr. adds, "lying there," (H.) in the temple, near the altar, or in the place assigned for them. Lev. i. 16. C.
↑ 412 मक्काबियों 4:45
Ver. 45. Ptolemee, the son of Dorymenus, a favourite of the king, (Ch.) whose perfidy had procured him the government of Celosyria. C. x. 3. and 1 B. iii. 38.
↑ 452 मक्काबियों 4:46
Ver. 46. Court. Gr. "peristyle," or gallery supported by pillars. C.
↑ 46लाइसेंस: 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