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12:1 Et vidit Jonathas quia tempus eum juvat, et elegit viros, et misit eos Romam statuere et renovare cum eis amicitiam :
* Footnotes
*H And Jonathan saw that the time served him, and he chose certain men, and sent them to Rome, to confirm and to renew the amity with them:
Ver. 1. Served, Syria being so much divided. Hence Jonathas sent to the two most famous republics of the world, and probably to the Jews beyond the Euphrates, to the Nabutheans, &c. v. 2. C.
Καὶ εἶδεν Ἰωνάθαν ὅτι ὁ καιρὸς αὐτῷ συνεργεῖ, καὶ ἐπέλεξεν ἄνδρας, καὶ ἀπέστειλεν εἰς Ῥώμην, στῆσαι καὶ ἀνανεώσασθαι τὴν πρὸς αὐτοὺς φιλίαν.
12:2 et ad Spartiatas, et ad alia loca misit epistolas secundum eamdem formam :
*H And he sent letters to the Spartans, and to other places, according to the same form.
Ver. 2. Spartans. The city was also called Lacedemon and Theramne. W.
Καὶ πρὸς Σπαρτιάτας, καὶ τόπους ἑτέρους ἀπέστειλεν ἐπιστολὰς κατὰ τὰ αὐτά.
12:3 et abierunt Romam, et intraverunt curiam, et dixerunt : Jonathas summus sacerdos, et gens Judaeorum miserunt nos, ut renovaremus amicitiam et societatem secundum pristinum.
And they went to Rome, and entered into the senate house, and said: Jonathan, the high priest, and the nation of the Jews, have sent us to renew the amity, and alliance, as it was before.
Καὶ ἐπορεύθησαν εἰς Ῥώμην, καὶ εἰσῆλθον εἰς τὸ βουλευτήριον, καὶ εἶπον, Ἰωνάθαν ὁ ἀρχιερεὺς καὶ τὸ ἔθνος τῶν Ἰουδαίων ἀπέστειλεν ἡμᾶς ἀνανεώσασθαι τὴν φιλίαν αὐτοῖς, καὶ τὴν συμμαχίαν κατὰ τὸ πρότερον.
12:4 Et dederunt illis epistolas ad ipsos per loca, ut deducerent eos in terram Juda cum pace.
And they gave them letters to their governors in every place, to conduct them into the land of Juda with peace.
Καὶ ἔδωκαν ἐπιστολὰς αὐτοῖς πρὸς αὐτοὺς κατὰ τόπον, ὅπως προπέμπωσιν αὐτοὺς εἰς γῆν Ἰούδα μετʼ εἰρήνης.
12:5 Et hoc est exemplum epistolarum, quas scripsit Jonathas Spartiatis :
And this is a copy of the letters which Jonathan wrote to the Spartans:
Καὶ τοῦτο τὸ ἀντίγραφον τῶν ἐπιστολῶν ὧν ἔγραψεν Ἰωνάθαν τοῖς Σπαρτιάταις·
12:6 Jonathas summus sacerdos, et seniores gentis, et sacerdotes, et reliquus populus Judaeorum, Spartiatis fratribus salutem.
*H Jonathan, the high priest, and the ancients of the nation, and the priests, and the rest of the people of the Jews, to the Spartans, their brethren, greeting.
Ver. 6. People. The Jewish state then greatly resembled those of Rome and of Sparta. The high priest and senate ruled, yet not without the participation of the people. — Brethren, proceeding from the same stock. This was the received opinion in both countries, though without foundation, that we can discover. C. Diss. — The proofs might be known to those who were more concerned. H. — The Spartans, whom Josephus, &c. style Lacedemonians, sprung from Abraham, (v. 21) and were long ago in league with the Jews. W.
Ἰωνάθαν ἀρχιερεὺς, καὶ ἡ γερουσία τοῦ ἔθνους, καὶ οἱ ἱερεῖς, καὶ ὁ λοιπὸς δῆμος τῶν Ἰουδαίων, Σπαρτιάταις τοῖς ἀδελφοῖς χαίρειν.
12:7 Jampridem missae erant epistolae ad Oniam summum sacerdotem ab Ario, qui regnabat apud vos, quoniam estis fratres nostri, sicut rescriptum continet, quod subjectum est.
* Footnotes
*H There were letters sent long ago to Onias the high priest, from Arius, who reigned then among you to signify that you are our brethren, as the copy here underwritten doth specify.
Ver. 7. Onias the third, between the years 3805 and 3829. — Arius. Gr. and Syr. erroneously write, Darius. See v. 20. Jos. Ant. xii. 5.
Ἔτι πρότερον ἀπεστάλησαν ἐπιστολαὶ πρὸς Ὀνίαν τὸν ἀρχιερέα παρὰ Δαρείου τοῦ βασιλεύοντος ἐν ὑμῖν, ὅτι ἐστὲ ἀδελφοὶ ἡμῶν, ὡς τὸ ἀντίγραφον ὑπόκειται.
12:8 Et suscepit Onias virum, qui missus fuerat, cum honore : et accepit epistolas, in quibus significabatur de societate et amicitia.
And Onias received the ambassador with honour and received the letters, wherein there was mention made of the alliance, and amity.
Καὶ ἐπεδέξατο Ὀνίας τὸν ἄνδρα τὸν ἀπεσταλμένον ἐνδόξως, καὶ ἔλαβε τὰς ἐπιστολάς ἐν αἷς διεσαφεῖτο περὶ συμμαχίας καὶ φιλίας.
12:9 Nos cum nullo horum indigeremus, habentes solatio sanctos libros, qui sunt in manibus nostris,
*H We, though we needed none of these things having for our comfort the holy books that are in our hands,
Ver. 9. Things; the letters of Arius, as the sacred books testified the same. Gr. Jos. Grot. — This sense appears to be the most natural; or we are not interested in make the present application.
Καὶ ἡμεῖς οὖν ἀπροσδεεῖς τούτων ὄντες, παράκλησιν ἔχοντες τὰ βιβλία τὰ ἅγια τὰ ἐν ταῖς χερσὶν ἡμῶν,
* Summa
*S Part 3,
Ques 188,
Article 5
[II-II, Q. 188, Art. 5]
Whether a Religious Order Should Be Established for the Purpose of Study?
Objection 1: It would seem that a religious order should not be established for the purpose of study. For it is written (Ps. 70:15, 16): "Because I have not known letters [Douay: 'learning'], I will enter into the powers of the Lord," i.e. "Christian virtue," according to a gloss. Now the perfection of Christian virtue, seemingly, pertains especially to religious. Therefore it is not for them to apply themselves to the study of letters.
Obj. 2: Further, that which is a source of dissent is unbecoming to religious, who are gathered together in the unity of peace. Now study leads to dissent: wherefore different schools of thought arose among the philosophers. Hence Jerome (Super Epist. ad Tit. 1:5) says: "Before a diabolical instinct brought study into religion, and people said: I am of Paul, I of Apollo, I of Cephas," etc. Therefore it would seem that no religious order should be established for the purpose of study.
Obj. 3: Further, those who profess the Christian religion should profess nothing in common with the Gentiles. Now among the Gentiles were some who professed philosophy, and even now some secular persons are known as professors of certain sciences. Therefore the study of letters does not become religious.
_On the contrary,_ Jerome (Ep. liii ad Paulin.) urges him to acquire learning in the monastic state, saying: "Let us learn on earth those things the knowledge of which will remain in heaven," and further on: "Whatever you seek to know, I will endeavor to know with you."
I answer that As stated above (A. 2), religion may be ordained to the active and to the contemplative life. Now chief among the works of the active life are those which are directly ordained to the salvation of souls, such as preaching and the like. Accordingly the study of letters is becoming to the religious life in three ways. First, as regards that which is proper to the contemplative life, to which the study of letters helps in a twofold manner. In one way by helping directly to contemplate, namely by enlightening the intellect. For the contemplative life of which we are now speaking is directed chiefly to the consideration of divine things, as stated above (Q. 180, A. 4), to which consideration man is directed by study; for which reason it is said in praise of the righteous (Ps. 1:2) that "he shall meditate day and night" on the law of the Lord, and (Ecclus. 39:1): "The wise man will seek out the wisdom of all the ancients, and will be occupied in the prophets." In another way the study of letters is a help to the contemplative life indirectly, by removing the obstacles to contemplation, namely the errors which in the contemplation of divine things frequently beset those who are ignorant of the scriptures. Thus we read in the Conferences of the Fathers (Coll. x, 3) that the Abbot Serapion through simplicity fell into the error of the Anthropomorphites, who thought that God had a human shape. Hence Gregory says (Moral. vi) that "some through seeking in contemplation more than they are able to grasp, fall away into perverse doctrines, and by failing to be the humble disciples of truth become the masters of error." Hence it is written (Eccles. 2:3): "I thought in my heart to withdraw my flesh from wine, that I might turn my mind to wisdom and might avoid folly."
Secondly, the study of letters is necessary in those religious orders that are founded for preaching and other like works; wherefore the Apostle (Titus 1:9), speaking of bishops to whose office these acts belong, says: "Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince the gainsayers." Nor does it matter that the apostles were sent to preach without having studied letters, because, as Jerome says (Ep. liii ad Paulin.), "whatever others acquire by exercise and daily meditation in God's law, was taught them by the Holy Ghost."
Thirdly, the study of letters is becoming to religious as regards that which is common to all religious orders. For it helps us to avoid the lusts of the flesh; wherefore Jerome says (Ep. cxxv ad Rust. Monach.): "Love the science of the Scriptures and thou shalt have no love for carnal vice." For it turns the mind away from lustful thoughts, and tames the flesh on account of the toil that study entails according to Ecclus. 31:1, "Watching for riches* consumeth the flesh." [*_Vigilia honestatis._ St. Thomas would seem to have taken _honestas_ in the sense of virtue]. It also helps to remove the desire of riches, wherefore it is written (Wis. 7:8): "I . . . esteemed riches nothing in comparison with her," and (1 Macc. 12:9): "We needed none of these things," namely assistance from without, "having for our comfort the holy books that are in our hands." It also helps to teach obedience, wherefore Augustine says (De oper. Monach. xvii): "What sort of perverseness is this, to wish to read, but not to obey what one reads?" Hence it is clearly fitting that a religious order be established for the study of letters.
Reply Obj. 1: This commentary of the gloss is an exposition of the Old Law of which the Apostle says (2 Cor. 3:6): "The letter killeth." Hence not to know letters is to disapprove of the circumcision of the "letter" and other carnal observances.
Reply Obj. 2: Study is directed to knowledge which, without charity, "puffeth up," and consequently leads to dissent, according to Prov. 13:10, "Among the proud there are always dissensions": whereas, with charity, it "edifieth and begets concord." Hence the Apostle after saying (1 Cor. 1:5): "You are made rich . . . in all utterance and in all knowledge," adds (1 Cor. 1:10): "That you all speak the same thing, and that there be no schisms among you." But Jerome is not speaking here of the study of letters, but of the study of dissensions which heretics and schismatics have brought into the Christian religion.
Reply Obj. 3: The philosophers professed the study of letters in the matter of secular learning: whereas it becomes religious to devote themselves chiefly to the study of letters in reference to the doctrine that is "according to godliness" (Titus 1:1). It becomes not religious, whose whole life is devoted to the service of God, to seek for other learning, save in so far as it is referred to the sacred doctrine. Hence Augustine says at the end of _De Musica_ vi, 17: "Whilst we think that we should not overlook those whom heretics delude by the deceitful assurance of reason and knowledge, we are slow to advance in the consideration of their methods. Yet we should not be praised for doing this, were it not that many holy sons of their most loving mother the Catholic Church had done the same under the necessity of confounding heretics." _______________________
SIXTH
12:10 maluimus mittere ad vos renovare fraternitatem et amicitiam, ne forte alieni efficiamur a vobis : multa enim tempora transierunt, ex quo misistis ad nos.
Chose rather to send to you to renew the brotherhood and friendship, lest we should become stranger to you altogether: for there is a long time passed since you sent to us.
ἐπειράθημεν ἀποστεῖλαι τὴν πρὸς ὑμᾶς ἀδελφότητα καὶ φιλίαν ἀνανεώσασθαι, πρὸς τὸ μὴ ἐξαλλοτριωθῆναι ὑμῶν· πολλοὶ γὰρ καιροὶ διῆλθον ἀφʼ οὗ ἀπεστείλατε πρὸς ἡμᾶς.
12:11 Nos ergo in omni tempore sine intermissione in diebus solemnibus, et ceteris, quibus oportet, memores sumus vestri in sacrificiis quae offerimus, et in observationibus, sicut fas est, et decet meminisse fratrum.
*H We, therefore, at all times without ceasing, both in our festivals, and other days wherein it is convenient, remember you in the sacrifices that we offer, and in our observances, as it is meet and becoming to remember brethren.
Ver. 11. Observances. Gr. Syr. "supplications." The Vulg. had probably at first, obsecrationibus. The Jews prayed for their allies, &c. to beg for their temporal prosperity, and for their conversion. C. vii. 33.
Ἡμεῖς οὖν ἐν παντὶ καιρῷ ἀδιαλείπτως ἔν τε ταῖς ἑορταῖς καὶ ταῖς λοιπαῖς καθηκούσαις ἡμέραις μιμνησκόμεθα ὑμων, ἐφʼ ὧν προσφέρομεν θυσιῶν, καὶ ἐν ταῖς προσευχαῖς, ὡς δέον ἐστὶ καὶ πρέπον μνημονεύειν ἀδελφῶν.
12:12 Laetamur itaque de gloria vestra.
And we rejoice at your glory.
Εὐφραινόμεθα δὲ ἐπὶ τῇ δόξῃ ὑμῶν.
12:13 Nos autem circumdederunt multae tribulationes, et multa praelia, et impugnaverunt nos reges qui sunt in circuitu nostro.
*H But we have had many troubles and wars on every side; and the kings that are round about us have fought against us.
Ver. 13. Kings. Ever since the time of Onias, wars had been waged against Epiphanes, Eupator, Soter, and Nicator. C.
Ἡμᾶς δὲ ἐκύκλωσαν πολλαὶ θλίψεις, καὶ πόλεμοι πολλοὶ, καὶ ἐπολέμησαν ἡμᾶς οἱ βασιλεῖς οἱ κύκλῳ ἡμῶν.
12:14 Noluimus ergo vobis molesti esse, neque ceteris sociis et amicis nostris in his praeliis :
But we would not be troublesome to you, nor to the rest of our allies and friends, in these wars.
Καὶ οὐκ ἠβουλόμεθα οὖν παρενοχλεῖν ὑμῖν, καὶ τοῖς λοιποῖς συμμάχοις, καὶ φίλοις ἡμῶν, ἐν τοῖς πολέμοις τούτοις.
12:15 habuimus enim de caelo auxilium, et liberati sumus nos, et humiliati sunt inimici nostri.
For we have had help from heaven, and we have been delivered, and our enemies are humbled.
Ἔχομεν γὰρ τὴν ἐξ οὐρανοῦ βοήθειαν βοηθοῦσαν ἡμῖν, καὶ ἐῤῥύσθημεν ἀπὸ τῶν ἐχθρῶν ἡμῶν, καὶ ἐταπεινώθησαν οἱ ἐχθροὶ ἡμῶν.
12:16 Elegimus itaque Numenium Antiochi filium, et Antipatrem Jasonis filium, et misimus ad Romanos renovare cum eis amicitiam et societatem pristinam.
We have chosen, therefore, Numenius the son of Antiochus, and Antipater, the son of Jason, and have sent them to the Romans, to renew with them the former amity and alliance.
Ἐπελέξαμεν οὖν Νουμήνιον Ἀντιόχου καὶ Ἀντίπατρον Ἰάσωνος, καὶ ἀπεστάλκαμεν πρὸς Ῥωμαίους ἀνενεώσασθαι τὴν πρὸς αὐτοὺς φιλίαν καὶ συμμαχίαν τὴν προτέραν.
12:17 Mandavimus itaque eis ut veniant etiam ad vos, et salutent vos, et reddant vobis epistolas nostras de innovatione fraternitatis nostrae.
And we have commanded them to go also to you, and salute you, and to deliver you our letters, concerning the renewing of our brotherhood.
Ἐνετειλάμεθα οὖν αὐτοῖς καὶ πρὸς ὑμᾶς πορευθῆναι, καὶ ἀσπάσασθαι ὑμᾶς, καὶ ἀποδοῦναι ὑμῖν τὰς παρʼ ἡμῶν ἐπιστολὰς περὶ τῆς ἀνανεώσεως καὶ τῆς ἀδελφότητος ἡμῶν.
12:18 Et nunc benefacietis respondentes nobis ad haec.
And now you shall do well to give us an answer hereto.
Καὶ νῦν καλῶς ποιήσετε ἀντιφωνήσαντες ἡμῖν πρὸς ταῦτα.
12:19 Et hoc est rescriptum epistolarum quod miserat Oniae :
*H And this is the copy of the letter which he had sent to Onias:
Ver. 19. Letter. Arius wrote before Onias, though the letter be placed later. W. — Josephus give it rather in different words. The answer to Jonathan was sent to Simon, A. 3861. C. xiv. 22. C.
Καὶ τοῦτο τὸ ἀντίγραφον τῶν ἐπιστολῶν ὧν ἀπέστειλεν. Ὀνιάρης
12:20 Arius rex Spartiatarum Oniae sacerdoti magno salutem.
Arius, king of the Spartans, to Onias, the high priest, greeting.
βασιλεὺς Σπαρτιατῶν Ὀνίᾳ ἱερεῖ μεγάλῳ χαίρειν.
12:21 Inventum est in scriptura de Spartiatis, et Judaeis, quoniam sunt fratres, et quod sunt de genere Abraham.
*H It is found in writing concerning the Spartans, and the Jews, that they are brethren, and that they are of the stock of Abraham.
Ver. 21. Spartans. They had probably some old genealogies. Jos. xii. 5. and xiii. 9. W. — Yet they might not be true. Few nations can ascertain their origin; and most run into fabulous accounts, if we except the Jews. C. See v. 6. H. Salien, A. 3821. — There is nothing certain. Rep. Heb. i. 2. M.
Εὑρέθη ἐν γραφῇ περί τε τῶν Σπαρτιατῶν καὶ Ἰουδαίων ὅτι εἰσὶν ἀδελφοὶ, καὶ ὅτι εἰσὶν ἐκ γένους Ἁβραάμ.
12:22 Et nunc ex quo haec cognovimus, benefacitis scribentes nobis de pace vestra.
And now since this is come to our knowledge, you do well to write to us of your prosperity.
Καὶ νῦν ἀφʼ οὗ ἔγνωμεν ταῦτα, καλῶς ποιήσετε γράφοντες ἡμῖν περὶ τῆς εἰρήνης ὑμῶν.
12:23 Sed et nos rescripsimus vobis : Pecora nostra, et possessiones nostrae, vestrae sunt : et vestrae, nostrae : mandavimus itaque haec nuntiari vobis.
*H And we also have written back to you, That our cattle, and our possessions, are yours: and yours, ours. We, therefore, have commanded that these things should be told you.
Ver. 23. Back. It would hence appear that the Jews wrote first which does not seem to be the case from Josephus, &c. C.
Καὶ ἡμεῖς δὲ ἁντιγράφομεν ὑμῖν, τὰ κτήνη ὑμῶν καὶ ἡ ὕπαρξις ὑμῶν ἡμῖν ἐστι, καὶ τὰ ἡμῶν ὑμῖν ἐστιν· ἐντελλόμεθα οὖν ὅπως ἀπαγγείλωσιν ὑμῖν κατὰ ταῦτα.
12:24 Et audivit Jonathas quoniam regressi sunt principes Demetrii cum exercitu multo supra quam prius, pugnare adversus eum :
*H Now Jonathan heard that the generals of Demetrius were come again with a greater army than before to fight against him.
Ver. 24. Demetrius. He resided at Laodicea, feasting, (Diod.) while his generals attempted to detach Jonathas from Antiochus, but without success. They fled at his approach beyond the river Eleutherus, from which Laodicea was not remote. C.
Καὶ ἤκουσεν Ἰωνάθαν ὅτι ἐπέστρεψαν οἱ ἄρχοντες Δημητρίου μετὰ δυνάμεως πολλῆς ὑπὲρ τὸ πρότερον τοῦ πολεμῆσαι πρὸς αὐτόν.
12:25 et exiit ab Jerusalem, et occurrit eis in Amathite regione : non enim dederat eis spatium ut ingrederentur regionem ejus.
So he went out from Jerusalem, and met them in the land of Amath: for he gave them no time to enter into his country.
Καὶ ἀπῇρεν ἐξ Ἱερουσαλὴμ, καὶ ἀπήντησεν αὐτοῖς εἰς τὴν Ἀμαθῖτιν χώραν· οὐ γὰρ ἔδωκεν αὐτοῖς ἀνοχὴν ἐμβατεῦσαι εἰς τὴν χώραν αὐτοῦ.
12:26 Et misit speculatores in castra eorum : et reversi renuntiaverunt quod constituunt supervenire illis nocte.
And he sent spies into their camp, and they came back, and brought him word that they designed to come upon them in the night.
Καὶ ἀπέστειλε κατασκόπους εἰς τὴς παρεμβολὴν αὐτῶν, καὶ ἀπέστρεψαν, καὶ ἀπήγγειλαν αὐτῷ, ὅτι οὕτω τάσσονται ἐπιπεσεῖν ἐπʼ αὐτοὺς τὴν νύκτα.
12:27 Cum occidisset autem sol, praecepit Jonathas suis vigilare, et esse in armis paratos ad pugnam tota nocte : et posuit custodes per circuitum castrorum.
And when the sun was set, Jonathan commanded his men to watch, and to be in arms all night long ready to fight, and he set sentinels round about the camp.
Ὡς δὲ ἔδυ ὁ ἥλιος, ἐπέταζεν Ἰωνάθαν τοῖς παρʼ αὐτοῦ γρηγορεῖν, καὶ εἶναι ἐπὶ τοῖς ὅπλοις, καὶ ἑτοιμάζεσθαι εἰς πόλεμον διʼ ὅλης τῆς νυκτὸς, καὶ ἐξέβαλε προφύλακας κύκλῳ τῆς παρεμβολῆς.
12:28 Et audierunt adversarii quod paratus est Jonathas cum suis in bello : et timuerunt, et formidaverunt in corde suo : et accenderunt focos in castris suis.
And the enemies heard that Jonathan and his men were ready for battle: and they were struck with fear and dread in their heart: and they kindled fires in their camp.
Καὶ ἤκουσαν οἱ ὑπεναντίοι ὅτι ἡτοίμασται Ἰωνάθαν καὶ οἱ παρʼ αὐτοῦ εἰς πόλεμον, καὶ ἐφοβήθησαν καὶ ἔπτηξαν τῇ καρδίᾳ αὐτῶν, καὶ ἀνέκαυσαν πυρὰς ἐν τῇ παρεμβολῇ αὐτῶν.
12:29 Jonathas autem, et qui cum eo erant, non cognoverunt usque mane : videbant autem luminaria ardentia,
*H But Jonathan, and they that were with him, knew it not till the morning: for they saw the lights burning.
Ver. 29. Burning. They had been left to conceal the flight. M. — Grabe supplies, "and they departed," at the end of v. 28. H.
Ἰωνάθαν δὲ καὶ οἱ παρʼ αὐτοῦ οὐκ ἔγνωσαν ἕως πρωῒ, ἔβλεπον γὰρ τὰ φῶτα καιόμενα.
12:30 et secutus est eos Jonathas, et non comprehendit eos : transierant enim flumen Eleutherum.
And Jonathan pursued after them, but overtook them not: for they had passed the river Eleutherus.
Καὶ κατεδίωξεν Ἰωνάθαν ὀπίσω αὐτῶν, καὶ οὐ κατέλαβεν αὐτούς, διέβησαν γὰρ τὸν Ἐλεύθερον ποταμόν.
12:31 Et divertit Jonathas ad Arabas, qui vocantur Zabadaei : et percussit eos, et accepit spolia eorum.
*H And Jonathan turned upon the Arabians, that are called Zabadeans: and he defeated them, and took the spoils of them.
Ver. 31. Zabadeans. No nation of this name is known; whence most people read "Nabatheans," after Josephus. They had been allies of the Jews, but perhaps took part with Demetrius. C.
Καὶ ἐξέκλινεν Ἰωνάθαν ἐπὶ τοὺς Ἄραβας τοὺς καλουμένους Ζαβεδαίους, καὶ ἐπάταξεν αὐτούς, καὶ ἔλαβε τὰ σκῦλα αὐτῶν.
12:32 Et junxit, et venit Damascum, et perambulabat omnem regionem illam.
And he went forward, and came to Damascus, and passed through all that country.
Καὶ ἀναζεύξας ἦλθεν εἰς Δαμασκόν, καὶ διώδευσεν ἐν πάσῃ τῇ χώρᾳ.
12:33 Simon autem exiit, et venit usque ad Ascalonem, et ad proxima praesidia : et declinavit in Joppen, et occupavit eam
*H Simon also went forth, and came as far as Ascalon, and the neighbouring fortresses, and he turned aside to Joppe, and took possession of it,
Ver. 33. Of it, as it was designing to revolt. Jonathas had possession before. C. x. 73. M.
Καὶ Σίμων ἐξῆλθε, καὶ διώδευσεν ἕως Ἀσκάλωνος, καὶ τῶν πλησίων ὀχυρωμάτων, καὶ ἐξέκλινεν εἰς Ἰόππην, καὶ προκατελάβετο αὐτήν.
12:34 (audivit enim quod vellent praesidium tradere partibus Demetrii), et posuit ibi custodes ut custodirent eam.
(For he heard that they designed to deliver the hold to them that took part with Demetrius) and he put a garrison there to keep it.
Ἤκουσε γὰρ ὅτι βούλονται τὸ ὀχύρωμα παραδοῦναι τοῖς παρὰ Δημητρίου, καὶ ἔθετο ἐκεῖ φρουρὰν, ὅπως φυλάσσωσιν αὐτήν.
12:35 Et reversus est Jonathas, et convocavit seniores populi, et cogitavit cum eis aedificare praesidia in Judaea,
* Footnotes
And Jonathan came back, and called together the ancients of the people; and he took a resolution with them to build fortresses in Judea,
Καὶ ἐπέστρεψεν Ἰωνάθαν, καὶ ἐξεκκλησίασε τοὺς πρεσβυτέρους τοῦ λαοῦ, καὶ ἐβουλεύσατο μετʼ αὐτῶν τοῦ οἰκοδομῆσαι ὀξυρώματα ἐν τῇ Ἰουδαίᾳ,
12:36 et aedificare muros in Jerusalem, et exaltare altitudinem magnam inter medium arcis et civitatis, ut separaret eam a civitate, ut esset ipsa singulariter, et neque emant, neque vendant.
*H And to build up walls in Jerusalem, and raise a mount between the castle and the city, to separate it from the city, that so it might have no communication, and that they might neither buy nor sell.
Ver. 36. Mount. Lit. "height," (H.) or wall, to prevent the garrison from receiving supplies. C.
καὶ προσυψῶσαι τὰ τείχη Ἱερουσαλὴμ, καὶ ὑψῶσαι ὕψος μέγα ἀναμέσον τῆς ἄκρας καὶ τῆς πόλεως, εἰς τὸ διαχωρίζειν αὐτὴν τῆς πόλεως, ἵνα ᾖ αὕτη κατὰ μόνας, ὅπως μήτε ἀγοράζωσι μήτε πωλῶσι.
12:37 Et convenerunt ut aedificarent civitatem : et cecidit murus qui erat super torrentem ab ortu solis, et reparavit eum, qui vocatur Caphetetha :
*H And they came together to build up the city: for the wall that was upon the brook, towards the east, was broken down, and he repaired that which is called Caphetetha:
Ver. 37. For. Gr. "he approached," which Grabe substitutes instead of "was fallen down." H.
Καὶ συνήχθησαν τοῦ οἰκοδομεῖν τὴν πόλιν, καὶ ἤγγισε τοῦ τείχους τοῦ χειμάῤῥου τοῦ ἐξ ἀπηλιώτου, καὶ ἐπεσκεύασαν τὸ καλούμενον Χαφεναθά.
12:38 et Simon aedificavit Adiada in Sephela, et munivit eam, et imposuit portas et seras.
*H And Simon built Adiada in Sephela, and fortified it, and set up gates and bars.
Ver. 38. Adiada, or Addus, (C. xiii. 13.) in the plain west of the mountains of Juda. C.
καὶ Σίμων ᾠκοδόμησε τὴν Ἀδιδὰ ἐν τῇ Σεφήλᾳ, καὶ ὠχύρωσε θύρας καὶ μοχλούς.
12:39 Et cum cogitasset Tryphon regnare Asiae, et assumere diadema, et extendere manum in Antiochum regem :
* Footnotes
*H Now when Tryphon had conceived a design to make himself king of Asia and to take the crown, and to stretch out his hand against king Antiochus:
Ver. 39. Tryphon. In a moral sense, Tryphon represents the practice of the devil, who seeks first to deceive pastors. For, as S. Gregory (hom. xxxviii.) teaches, if the pastor's life be corrupt, his doctrine will be contemned. W.
Καὶ ἐζήτησε Τρύφων βασιλεῦσαι τῆς Ἀσίας, καὶ περιθέσθαι τὸ διάδημα, καὶ ἐκτεῖναι χεῖρα ἐπὶ Ἀντίοχον τὸν βασιλέα.
12:40 timens ne forte non permitteret eum Jonathas, sed pugnaret adversus eum, quaerebat comprehendere eum, et occidere. Et exsurgens abiit in Bethsan.
*H Fearing lest Jonathan would not suffer him, but would fight against him: he sought to seize upon him, and to kill him. So he rose up and came to Bethsan.
Ver. 40. Bethsan, or Scythopolis, below the lake of Genesareth. Tryphon was not content with governing under the young Antiochus. He was afraid lest Jonathas should oppose his measures, (C.) knowing that he was a man of probity, to whom the king had shewn favour.
Καὶ ἐφοβήθη μήποτε οὐκ ἐάσῃ αὐτὸν Ἰωνάθαν, καὶ μήποτε πολεμήσῃ πρὸς αὐτὸν, καὶ ἐζήτει πόρον τοῦ συλλαβεῖν τὸν Ἰωνάθαν τοῦ ἀπολυσαι αὐτὸν, καὶ ἀπάρας ἦλθεν εἰς Βαιθσάν.
12:41 Et exivit Jonathas obviam illi cum quadraginta millibus virorum electorum in praelium, et venit Bethsan.
And Jonathan went out to meet him with forty thousand men chosen for battle, and came to Bethsan.
Καὶ ἐξῆλθεν Ἰωνάθαν εἰς ἀπάντησιν αὐτῷ ἐν τεσσαράκοντα χιλιάσιν ἀνδρῶν ἐπιλελεγμέναις εἰς παράταξιν, καὶ ἦλθεν εἰς Βαιθσάν.
12:42 Et vidit Tryphon quia venit Jonathas cum exercitu multo ut extenderet in eum manus : timuit,
Now when Tryphon saw that Jonathan came with a great army, he durst not stretch forth his hand against him.
Καὶ εἶδε Τρύφων ὅτι πάρεστιν Ἰωνάθαν μετὰ δυνάμεως πολλῆς, καὶ ἐκτεῖναι χεῖρας ἐπʼ αὐτὸν εὐλαβήθη.
12:43 et excepit eum cum honore, et commendavit eum omnibus amicis suis, et dedit ei munera : et praecepit exercitibus suis ut obedirent ei, sicut sibi.
But received him with honour, and commended him to all his friends, and gave him presents: and he commanded his troops to obey him, as himself.
Καὶ ἐπεδέξατο αὐτὸν ἐνδόξως, καὶ συνέστησεν αὐτὸν πᾶσι τοῖς φίλοις αὐτοῦ, καὶ ἔδωκεν αὐτῷ δόματα, καὶ ἐπέταξε ταῖς δυνάμεσιν αὐτοῦ ὑπακούειν αὐτῷ ὡς ἑαυτῷ.
12:44 Et dixit Jonathae : Ut quid vexasti universum populum, cum bellum nobis non sit ?
And he said to Jonathan: Why hast thou troubled all the people, whereas we have no war?
Καὶ εἶπε τῷ Ἰωνάθαν, ἱνατί ἔκοψας πάντα τὸν λαὸν τοῦτον, πολέμου μὴ ἐνεστηκότος ἡμῖν;
12:45 et nunc remitte eos in domos suas : elige autem tibi viros paucos, qui tecum sint, et veni mecum Ptolemaidam, et tradam eam tibi, et reliqua praesidia, et exercitum, et universos praepositos negotii : et conversus abibo : propterea enim veni.
Now, therefore, send them back to their own houses: and choose thee a few men that may be with thee, and come with me to Ptolemais, and I will deliver it to thee, and the rest of the strong holds, and the army, and all that have any charge, and I will return and go away: for this is the cause of my coming.
Καὶ νῦν ἀπόστειλον αὐτοὺς εἰς τοὺς οἴκους αὐτῶν, ἐπίλεξαι δὲ σεαυτῷ ἄνδρας ὀλίγους οἵτινες ἔσονται μετὰ σοῦ, καὶ δεῦρο μετʼ ἐμοῦ εἰς Πτολεμαΐδα, καὶ παραδώσω σοι αὐτὴν καὶ τὰ λοιπὰ ὀχυρώματα καὶ τὰς δυνάμεις τὰς λοιπὰς καὶ πάντας τοὺς ἐπὶ τῶν χειρῶν, καὶ ἐπιστρέψας ἀπελεύσομαι, τούτου γὰρ χάριν πάρειμι.
12:46 Et credidit ei, et fecit sicut dixit : et dimisit exercitum, et abierunt in terram Juda.
And Jonathan believed him, and did as he said: and sent away his army, and they departed into the land of Juda:
Καὶ ἐμπιστεύσας αὐτῷ ἐποίησε καθὼς εἶπε, καὶ ἐξαπέστειλε τὰς δυνάμεις, καὶ ἀπῆλθον εἰς γῆν Ἰούδα.
12:47 Retinuit autem secum tria millia virorum : ex quibus remisit in Galilaeam duo millia : mille autem venerunt cum eo.
But he kept with him three thousand men: of whom he sent two thousand into Galilee, and one thousand went with him.
Κατέλιπε δὲ μεθʼ ἑαυτοῦ ἄνδρας τρισχιλίους, ὧν δισχιλίους ἀφῆκεν ἐν τῇ Γαλιλαίᾳ, χίλιοι δὲ συνῆλθον αὐτῷ.
12:48 Ut autem intravit Ptolemaidam Jonathas, clauserunt portas civitatis Ptolemenses, et comprehenderunt eum : et omnes qui cum eo intraverant, gladio interfecerunt.
Now as soon as Jonathan entered into Ptolemais, they of Ptolemais shut the gates of the city, and took him: and all them that came in with him they slew with the sword.
Ὡς δὲ εἰσῆλθεν Ἰωνάθαν εἰς Πτολεμαΐδα, ἀπέκλεισαν οἱ Πτολεμαεῖς τὰς πύλας, καὶ συνέλαβον αὐτὸν, καὶ πάντας τοὺς εἰσελθόντας μετʼ αὐτοῦ ἀπέκτειναν ἐν ῥομφαίᾳ.
12:49 Et misit Tryphon exercitum et equites in Galilaeam et in campum magnum, ut perderent omnes socios Jonathae.
*H Then Tryphon sent an army and horsemen into Galilee, and into the great plain, to destroy all Jonathan's company.
Ver. 49. Plain of Esdrelon, or Mageddo, (M.) styled also the vale of Jezrahel, and perhaps Arboth. C. v. 23. and ix. 2.
Καὶ ἀπέστειλε Τρύφων δυνάμεις, καὶ ἵππον εἰς τὴν Γαλιλαίαν, καὶ τὸ πεδίον τὸ μέγα, τοῦ ἀπολέσαι πάντας τοὺς παρὰ Ἰωνάθαν.
12:50 At illi cum cognovissent quia comprehensus est Jonathas, et periit, et omnes qui cum eo erant, hortati sunt semetipsos, et exierunt parati in praelium.
*H But they, when they understood that Jonathan, and all that were with him, were taken and slain, encouraged one another, and went out ready for battle.
Ver. 50. Slain. So it was reported, though falsely. C.
Καὶ ἐπέγνωσαν ὅτι συνελήφθη Ἰωνάθαν καὶ ἀπόλωλε, καὶ οἱ μετʼ αὐτοῦ, καὶ παρεκάλεσαν ἑαυτοὺς, καὶ ἐπορεύοντο συνεστραμμένοι ἕτοιμοι εἰς πόλεμον.
12:51 Et videntes hi qui insecuti fuerant, quia pro anima res est illis, reversi sunt :
Then they that had come after them, seeing that they stood for their lives, returned back.
Καὶ ἴδον οἱ διώκοντες ὅτι περὶ ψυχῆς αὐτοῖς ἐστι, καὶ ἐπέστρεψαν.
12:52 illi autem venerunt omnes cum pace in terram Juda. Et planxerunt Jonathan, et eos qui cum ipso fuerant, valde : et luxit Israel luctu magno.
Whereupon they all came peaceably into the land of Juda and they bewailed Jonathan, and them that had been with him, exceedingly: and Israel mourned with great lamentation.
Καὶ ἦλθον πάντες μετʼ εἰρήνης εἰς γῆν Ἰούδα, καὶ ἐπένθησαν τὸν Ἰωνάθαν, καὶ τοὺς μετʼ αὐτοῦ, καὶ ἐφοβήθησαν σφόδρα, καὶ ἐπένθησε τᾶς Ἰσραὴλ πένθος μέγα.
12:53 Et quaesierunt omnes gentes quae erant in circuitu eorum conterere eos : dixerunt enim :
Then all the heathens that were round about them, sought to destroy them. For they said:
Καὶ ἐζήτησαν πάντα τὰ ἔθνη τὰ κύκλῳ αὐτῶν ἐκτρίψαι αὐτούς· εἶπαν γάρ, οὐκ ἔχουσιν ἄρχοντα καὶ βοηθοῦντα· νῦν οὖν πολεμήσωμεν αὐτοὺς, καὶ ἐξάρωμεν ἐξ ἀνθρώπων τὸ μνημόσυνον αὐτῶν.
12:54 Non habent principem et adjuvantem : nunc ergo expugnemus illos, et tollamus de hominibus memoriam eorum.
They have no prince, nor any to help them: now therefore, let us make war upon them, and take away the memory of them from amongst men.