玛加伯下 · WEB-C
玛加伯下
6
圣经经文合成语音（AI）
Not long after this, the king sent out an old man of Athens to compel the Jews to depart from the laws of their fathers and not to live by the laws of God, and also to pollute the sanctuary in Jerusalem and to call it by the name of Olympian Zeus, and to call the sanctuary in Gerizim by the name of Zeus the Protector of foreigners, even as the people who lived in that place did. The visitation of this evil was harsh and utterly grievous. For the temple was filled with debauchery and reveling by the heathen, who dallied with prostitutes, and had intercourse with women within the sacred precincts, and moreover brought inside things that were not appropriate. The altar was filled with those abominable things which had been prohibited by the laws. A man could neither keep the Sabbath, nor observe the feasts of their ancestors, nor so much as confess himself to be a Jew. On the day of the king’s birth every month, they were led along with bitter constraint to eat of the sacrifices. When the feast of Dionysia came, they were compelled to go in procession in honor of Dionysus, wearing wreaths of ivy. A decree went out to the neighboring Greek cities, by the suggestion of Ptolemy, that they should observe the same conduct against the Jews, and should make them eat of the sacrifices, and that they should kill those who didn’t choose to go over to the Greek rites. So the present misery was for all to see. For example, two women were brought in for having circumcised their children. These, when they had led them publicly around the city with the babes hung from their breasts, they threw down headlong from the wall. Others who had run together into the caves nearby to keep the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of the honor of that most solemn day. I urge those who read this book to not be discouraged because of the calamities, but recognize that these punishments were not for the destruction, but for the chastening of our race. For indeed it is a sign of great kindness that those who act impiously are not let alone for a long time, but immediately meet with retribution. For in the case of the other nations, the Sovereign Lord waits patiently to punish them until they have attained to the full measure of their sins; but not with us, that he may not take vengeance on us afterward, when we have come to the height of our sins. Therefore he never withdraws his mercy from us; but though he chastens with calamity, he doesn’t forsake his own people. However let this that we have spoken suffice to remind you; but after a few words, we must come to the narrative. Eleazar, one of the principal scribes, a man already well advanced in years, and of a noble countenance, was compelled to open his mouth to eat swine’s flesh. But he, welcoming death with honor rather than life with defilement, advanced of his own accord to the instrument of torture, but first spat out the flesh, as men ought to come who are resolute to repel such things as not even for the natural love of life is it lawful to taste. But those who had the charge of that forbidden sacrificial feast took the man aside, for the acquaintance which of old times they had with him, and privately implored him to bring flesh of his own providing, such as was proper for him to use, and to make as if he did eat of the flesh from the sacrifice, as had been commanded by the king; that by so doing he might be delivered from death, and so his ancient friendship with them might be treated kindly. But he, having formed a high resolve, and one that became his years, the dignity of old age, and the gray hairs which he had reached with honor, and his excellent education from a child, or rather the holy laws of God’s ordaining, declared his mind accordingly, bidding them to quickly send him to Hades. “For it doesn’t become our years to dissemble,” he said, “that many of the young should suppose that Eleazar, the man of ninety years, had gone over to an alien religion; and so they, by reason of my deception, and for the sake of this brief and momentary life, would be led astray because of me, and I defile and disgrace myself in my old age. For even if for the present time I would remove from me the punishment of men, yet whether I live or die, I wouldn’t escape the hands of the Almighty. Therefore, by bravely parting with my life now, I will show myself worthy of my old age, and leave behind a noble example to the young to die willingly and nobly a glorious death for the revered and holy laws.” When he had said these words, he went immediately to the instrument of torture. When they changed the good will they bore toward him a little before into ill will because these words of his were, as they thought, sheer madness, and when he was at the point to die with the blows, he groaned aloud and said, “To the Lord, who has the holy knowledge, it is manifest that, while I might have been delivered from death, I endure severe pains in my body by being scourged; but in soul I gladly suffer these things because of my fear of him.” So this man also died like this, leaving his death for an example of nobleness and a memorial of virtue, not only to the young but also to the great body of his nation.
反思
此经文暂无经审阅的反思。
注释 · Haydock（1859，公有领域）19 条注释
注释为英文 George Leo Haydock 神父的 19 世纪天主教注释，按原版呈现。
这些注释保留了其时代的论争：有些对犹太民族或其他基督徒措辞严厉。今天教会的训导并非如此：不可把基督之死归咎于犹太民族（《教会对非基督宗教态度宣言》4；《天主教教理》597–598），其他团体的基督徒是我们在主内的弟兄姊妹（《大公主义法令》3）。 基督徒合一
玛加伯下 6:1
Ver. 1. After, A. 3837. --- Old, or senator. Gr. "Atheneus," or "an Athenian senator."
↑ 1玛加伯下 6:2
Ver. 2. Olympius. They thought this idol agreed best with the idea of the God of heaven, changing the names of the deities, where they had dominion. Other nations made no resistance: but the Jews knew better. C. --- Garizim; viz. the temple of the Samaritans. And as they were originally strangers, the name of Hospitalis (which signifies of or belonging to strangers) was applicable to the idol set up in their temple. Ch. --- The Samaritans in time of danger, denied that they had anything to do with the Jews, pretending to be of Sidonian extraction.
They even requested that their temple might be dedicated to the Greek Jupiter.
Jos. Ant. xii. 7. --- Yet Epiphanes chose "the Hospitaller." C. --- Sannaballat procured this temple to be erected in the days of Alexander; and Ananias built another in Egypt, under Philometor. Both were schismatical. Jos. Ant. xi. 8.
and xv. 6. W.
↑ 2玛加伯下 6:4
Ver. 4. Lewd. Priests on duty were not even allowed to approach to their wives, and the most pure women had no right to go into the interior of the temple. C.
--- And. Gr. "in the courts, and also bringing in improper things." H.
↑ 4玛加伯下 6:6
Ver. 6. Jew. None did this except he were legally questioned. It would have unnecessarily brought on a persecution. H. --- The very name was become criminal, as that of Christian was afterwards. C.
↑ 6玛加伯下 6:7
Ver. 7. Sacrifices. Gr. "each month, to the sacrifice (and feast) of entrails," (H.) which were given back to him who presented the victim. Grot. --- The eastern kings celebrated their birthdays; Epiphanes did it every month. 1 B. i. 61. Mat.
xiv. 6. --- About. Gr. "to follow the march;"
pompeuein. C. --- Prot. "to go in procession to Bacchus, carrying ivy." Ward (Err. p. 114) reads pompaduein, and refers the reader to the lexicon to see if there be anything in it like the Catholic processions, or whether it signify so much as "to go about," as other Prot. Bibles translate it.
These interpreters frequently use Catholic terms, where they might render them odious. Id. H.
↑ 7玛加伯下 6:8
Ver. 8. Ptolemeans, who resided at Ptolemais. C. --- Most Gr. copies have Ptolemee. C. iv. 45.
H. --- We find that many of the neighbouring nations invaded the Jews, but were repressed by Judas. 1 B. v. 15.
↑ 8玛加伯下 6:10
Ver. 10. Women. See 1 Mac. i. 64. &c. C. --- Besides the former massacres, (C.
v.) four great martyrdoms are here recorded: first, of two women, with the children; second, of others keeping the sabbath; third, of Eleazar, ninety years old; and fourthly, of the seven brethren, with their mother. C. vii. W.
↑ 10玛加伯下 6:11
Ver. 11. Philip, the governor of Jerusalem. Ch. --- C. v. 22. H. --- See 1 B. ii. 31.
C.
↑ 11玛加伯下 6:12
Ver. 12. Now. A necessary caution for the weak in times of persecution. W. ---
See C. vii. 32.
Judith viii. 22. and 1 B. ii. 52.
↑ 12玛加伯下 6:13
Ver. 13. Punished, lest they should become incorrigible. When God neglects to do this, his anger is most terrible. Ezec. xvi. 42. C.
↑ 13玛加伯下 6:14
Ver. 14. Sins. God seems at present to take no notice of the crimes of the Gentiles, or he exterminates them at once, as he did the Chanaanites, Sodom,
&c. But the Jews he corrects for their amendment and trial. The sages of paganism never inculcated such excellent maxims.
↑ 14玛加伯下 6:18
Ver. 18. Scribes; a priest. S. Amb. --- He suffered at Antioch, before the king. C.
vii. 1. Joseph.
l. 2. --- The Fathers highly extol his fortitude and virtue, styling him the father of the seven brothers, and the protomartyr of the old law. C. --- Yet we find others unnamed suffering before him. v. 10. H. --- Eleazar was learned in the Scriptures, and in all divine and human knowledge.
W.
↑ 18玛加伯下 6:19
Ver. 19. Hateful. Gr. "criminal life, and went first of his own accord to be bastinaded;"
tumpanizesthai. H. --- S. Paul probably alluded to this torment, Heb. xi. 35. It was used among the Jews. C. Diss.
↑ 19玛加伯下 6:20
Ver. 20. Life. He would not eat swine's flesh to save it. Gr. "But spitting it out, (as those ought to come forward who expect to be tortured; or avenged.
amunesthai) of which things it is not lawful to taste through love of life." H.
↑ 20玛加伯下 6:21
Ver. 21. Wicked pity. Their pity was wicked, in as much as it suggested that wicked proposal of saving his life by dissimulation. Ch. --- To feign or make outward shew of consenting to a false religion, is never lawful. W. --- Gr. "They were set over that wicked feast or sacrifice,"
splagchnismo, (H.) in which the entrails were eaten. C. --- In this sense the term is used v. 7 and 8 by the Vulg. Here Pity is preferred, as the man seemed to be actuated by it. H. --- This generous martyr would not scandalize the weak, by doing a thing in itself lawful, which would have been deemed a prevarication. He was guided by those excellent maxims which Christ, S.
Paul, and S. Saba (Mart. Ap. xii.) have inculcated and practised. Mat. xviii. 7.
Rom. xiv. 14. and 1 Cor. viii. 4. 10. C.
↑ 21玛加伯下 6:23
Ver. 23. The other. Lit. "hell," or the grave. H. --- Under the old law the saints could not enter heaven, but at their departure were detained in limbo. W. ---
Some holy doctors have declared that they would rather go to hell than commit a sin. S. Ans. --- They understand by hell the torments of that place, but not the opposition to God's will, which is found in the damned, and constitutes one of the greatest of their pains. H.
↑ 23玛加伯下 6:24
Ver. 24. Age. "Old age ought to be the haven, not the shipwreck, of a former life." S. Amb. de Jacob. W.
↑ 24玛加伯下 6:26
Ver. 26. Dead. Nothing could be more express for the torments after death. As the time of the Messias drew near, these truths were more developed. C. vii. 9.
Wisd. v. 16. Ps. i. 6. C. Grot.
Ma t. xii. 32.
↑ 26玛加伯下 6:30
Ver. 30. Pains. Some of the martyrs seem not to have felt their torments. God made them suffer no more than they could bear. H.
↑ 30许可: 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. · 致谢与许可