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2:1 In diebus illis surrexit Mathathias filius Joannis filii Simeonis, sacerdos ex filiis Joarib, ab Jerusalem, et consedit in monte Modin :
* Footnotes
  • A.M. 3837.
*H In those days arose Mathathias, the son of John, the son of Simeon, a priest of the sons of Joarib, from Jerusalem, and he abode in the mountain of Modin:


Ver. 1. Joarib. This family was the most distinguished, as Josephus, who sprung from it, asserts, (H.) being the first of the twenty-four families of priests. 1 Par. xxiv. 7. 19. M. — Mathathias was probably a descendant of Phinees, (v. 54.) and was officiating when the impious orders arrived. Whereupon he retired to Modin, (C.) near Diospolis. S. Jer. — Many say he was chosen high priest; and therefore decided the question about fighting on the sabbath. But any other, in similar emergencies, might have given that decision. C. — Judas was chosen, (Jos.) and Jonathas exercised the functions. Ant. xx. 8. — To verify the prediction of Jacob, some have concluded that the Machabees were allied to the tribe of Juda by the mother's side. S. Jer. S. Aug. c. Faust. i. 72. — Yet this is not proved, nor requisite. They were called Asmoneans, either from the town of Asamon, (Jos. xv. 27.) or from Assamoneus, great grandfather of Mathathias. Jos. Ant. xii. 8. — This family ruled till Herod, 128 years. C. — Here an account is given of their wars, and more fully in the eight last chapters of the second Book. W. — Perhaps John, Mathathias, &c. were chosen high priests by the people, while the king sent others. Selden.

Ἐν ταῖς ἡμέραις ἐκείναις ἀνέστη Ματταθίας Ἰωάννου τοῦ Συμεὼν, ἱερεὺς τῶν υἱῶν Ἰωαρὶβ ἀπὸ Ἱερουσαλὴμ, καὶ ἐκάθισεν ἐν Μωδεΐν.
2:2 et habebat filios quinque, Joannem, qui cognominabatur Gaddis :
*H And he had five sons: John, who was surnamed Gaddis:


Ver. 2. Gaddis, "a troop, fortunate, or a heap of wheat." C.

Καὶ αὐτῷ υἱοὶ πέντε, Ἰωαννὰν ὁ ἐπικαλούμενος Καδδὶς,
2:3 et Simonem, qui cognominabatur Thasi :
*H And Simon, who was surnamed Thasi;


Ver. 3. Thasi, in Syr. "ardent," or feeble, (C.) or a destroyer. Pagn.

Σίμων ὁ καλούμενος Θασσι,
2:4 et Judam, qui vocabatur Machabaeus :
*H And Judas, who was called Machabeus;


Ver. 4. Machabeus. The common etymology has been given. H. — But Judas had then no banners, and there is no proof that the Jews used such abbreviations, (C.) though moderns write Rambam, for "R. Moses, son of Maimon," Moce-bie, (H.) "conquering in God," (equivalent to Nicator, the title of Sedeucus) seems better, particularly as the word is written Machabee. C. — Yet this is liable to the objection of c being placed instead of k, which occurs invariably in the Chal. and Syr. H.

Ἰούδας ὁ ἐπικαλούμενος Μακκαβαῖος,
* Summa
*S Part 2, Ques 100, Article 8

[I-II, Q. 100, Art. 8]

Whether the Precepts of the Decalogue Are Dispensable?

Objection 1: It would seem that the precepts of the decalogue are dispensable. For the precepts of the decalogue belong to the natural law. But the natural law fails in some cases and is changeable, like human nature, as the Philosopher says (Ethic. v, 7). Now the failure of law to apply in certain particular cases is a reason for dispensation, as stated above (Q. 96, A. 6; Q. 97, A. 4). Therefore a dispensation can be granted in the precepts of the decalogue.

Obj. 2: Further, man stands in the same relation to human law as God does to Divine law. But man can dispense with the precepts of a law made by man. Therefore, since the precepts of the decalogue are ordained by God, it seems that God can dispense with them. Now our superiors are God's viceregents on earth; for the Apostle says (2 Cor. 2:10): "For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ." Therefore superiors can dispense with the precepts of the decalogue.

Obj. 3: Further, among the precepts of the decalogue is one forbidding murder. But it seems that a dispensation is given by men in this precept: for instance, when according to the prescription of human law, such as evil-doers or enemies are lawfully slain. Therefore the precepts of the decalogue are dispensable.

Obj. 4: Further, the observance of the Sabbath is ordained by a precept of the decalogue. But a dispensation was granted in this precept; for it is written (1 Macc. 2:4): "And they determined in that day, saying: Whosoever shall come up to fight against us on the Sabbath-day, we will fight against him." Therefore the precepts of the decalogue are dispensable.

_On the contrary,_ are the words of Isa. 24:5, where some are reproved for that "they have changed the ordinance, they have broken the everlasting covenant"; which, seemingly, apply principally to the precepts of the decalogue. Therefore the precepts of the decalogue cannot be changed by dispensation.

_I answer that,_ As stated above (Q. 96, A. 6; Q. 97, A. 4), precepts admit of dispensation, when there occurs a particular case in which, if the letter of the law be observed, the intention of the lawgiver is frustrated. Now the intention of every lawgiver is directed first and chiefly to the common good; secondly, to the order of justice and virtue, whereby the common good is preserved and attained. If therefore there be any precepts which contain the very preservation of the common good, or the very order of justice and virtue, such precepts contain the intention of the lawgiver, and therefore are indispensable. For instance, if in some community a law were enacted, such as this--that no man should work for the destruction of the commonwealth, or betray the state to its enemies, or that no man should do anything unjust or evil, such precepts would not admit of dispensation. But if other precepts were enacted, subordinate to the above, and determining certain special modes of procedure, these latter precepts would admit of dispensation, in so far as the omission of these precepts in certain cases would not be prejudicial to the former precepts which contain the intention of the lawgiver. For instance if, for the safeguarding of the commonwealth, it were enacted in some city that from each ward some men should keep watch as sentries in case of siege, some might be dispensed from this on account of some greater utility.

Now the precepts of the decalogue contain the very intention of the lawgiver, who is God. For the precepts of the first table, which direct us to God, contain the very order to the common and final good, which is God; while the precepts of the second table contain the order of justice to be observed among men, that nothing undue be done to anyone, and that each one be given his due; for it is in this sense that we are to take the precepts of the decalogue. Consequently the precepts of the decalogue admit of no dispensation whatever.

Reply Obj. 1: The Philosopher is not speaking of the natural law which contains the very order of justice: for it is a never-failing principle that "justice should be preserved." But he is speaking in reference to certain fixed modes of observing justice, which fail to apply in certain cases.

Reply Obj. 2: As the Apostle says (2 Tim. 2:13), "God continueth faithful, He cannot deny Himself." But He would deny Himself if He were to do away with the very order of His own justice, since He is justice itself. Wherefore God cannot dispense a man so that it be lawful for him not to direct himself to God, or not to be subject to His justice, even in those matters in which men are directed to one another.

Reply Obj. 3: The slaying of a man is forbidden in the decalogue, in so far as it bears the character of something undue: for in this sense the precept contains the very essence of justice. Human law cannot make it lawful for a man to be slain unduly. But it is not undue for evil-doers or foes of the common weal to be slain: hence this is not contrary to the precept of the decalogue; and such a killing is no murder as forbidden by that precept, as Augustine observes (De Lib. Arb. i, 4). In like manner when a man's property is taken from him, if it be due that he should lose it, this is not theft or robbery as forbidden by the decalogue.

Consequently when the children of Israel, by God's command, took away the spoils of the Egyptians, this was not theft; since it was due to them by the sentence of God. Likewise when Abraham consented to slay his son, he did not consent to murder, because his son was due to be slain by the command of God, Who is Lord of life and death: for He it is Who inflicts the punishment of death on all men, both godly and ungodly, on account of the sin of our first parent, and if a man be the executor of that sentence by Divine authority, he will be no murderer any more than God would be. Again Osee, by taking unto himself a wife of fornications, or an adulterous woman, was not guilty either of adultery or of fornication: because he took unto himself one who was his by command of God, Who is the Author of the institution of marriage.

Accordingly, therefore, the precepts of the decalogue, as to the essence of justice which they contain, are unchangeable: but as to any determination by application to individual actions--for instance, that this or that be murder, theft or adultery, or not--in this point they admit of change; sometimes by Divine authority alone, namely, in such matters as are exclusively of Divine institution, as marriage and the like; sometimes also by human authority, namely in such matters as are subject to human jurisdiction: for in this respect men stand in the place of God: and yet not in all respects.

Reply Obj. 4: This determination was an interpretation rather than a dispensation. For a man is not taken to break the Sabbath, if he does something necessary for human welfare; as Our Lord proves (Matt. 12:3, seqq.). ________________________

NINTH

2:5 et Eleazarum, qui cognominabatur Abaron : et Jonathan, qui cognominabatur Apphus :
*H And Eleazar, who was surnamed Abaron; and Jonathan, who was surnamed Apphus.


Ver. 5. Abaron, "passing," undaunted, (C.) or "potent." — Apphus, "the wrath or flying of counsel," (Pagn.) "fainting, abundant, or dissipating." C. — This small help, of great importance, was foretold by Daniel, xi. 34. W.

Ἐλεάζαρ ὁ ἐπικαλούμενος Αὐαρὰν, Ἰωνάθαν ὁ ἐπικαλούμενος Ἀπφοῦς.
2:6 hi viderunt mala, quae fiebant in populo Juda, et in Jerusalem.
These saw the evils that were done in the people of Juda, and in Jerusalem.
Καὶ εἶδε τὰς βλασφημίας τὰς γινομένας ἐν Ἰούδα καὶ ἐν Ἱερουσαλὴμ,
2:7 Et dixit Mathathias : Vae mihi ! ut quid natus sum videre contritionem populi mei, et contritionem civitatis sanctae, et sedere illic, cum datur in manibus inimicorum ?
*H And Mathathias said: Woe is me, wherefore was I born to see the ruin of my people, and the ruin of the holy city, and to dwell there, when it is given into the hands of the enemies?


Ver. 7. Ruin. S. Polycarp used a similar expression. Eus. v. 19.

καὶ εἶπεν, οἴμοι, ἱνατί τοῦτο ἐγεννήθην ἰδεῖν τὸ σύντριμμα τοῦ λαοῦ μου, καὶ τὸ σύντριμμα τῆς πόλεως τῆς ἁγίας, καὶ καθίσαι ἐκεῖ ἐν τῷ δοθῆναι αὐτὴν ἐν χειρὶ ἐχθρῶν, καὶ τὸ ἁγίασμα ἐν χειρὶ ἀλλοτρίων;
2:8 Sancta in manu extraneorum facta sunt : templum ejus sicut homo ignobilis.
The holy places are come into the hands of strangers her temple is become as a man without honour.
Ἐγένετο ὁ ναὸς αὐτῆς ὡς ἀνὴρ ἄδοξος,
2:9 Vasa gloriae ejus captiva abducta sunt : trucidati sunt senes ejus in plateis, et juvenes ejus ceciderunt in gladio inimicorum.
The vessels of her glory are carried away captive; her old men are murdered in the streets, and her young men are fallen by the sword of the enemies.
τὰ σκεύη τῆς δόξης αὐτῆς αἰχμάλωτα ἀπήχθη, ἀπεκτάνθη τὰ νήπια αὐτῆς ἐν ταῖς πλατείαις, οἱ νεανίσκοι αὐτῆς ἐν ῥομφαίᾳ ἐχθροῦ.
2:10 Quae gens non haereditavit regnum ejus et non obtinuit spolia ejus ?
What nation hath not inherited her kingdom, and gotten of her spoils?
Ποῖον ἔθνος οὐκ ἐκληρονόμησε βασιλείαν αὐτῆς, καὶ οὐκ ἐκράτησε τῶν σκύλων αὐτῆς;
2:11 Omnis compositio ejus ablata est. Quae erat libera, facta est ancilla.
All her ornaments are taken away. She that was free is made a slave.
Πᾶς ὁ κόσμος αὐτῆς ἀφῃρέθη, ἀντὶ ἐλευθήρας ἐγένετο εἰς δούλην.
2:12 Et ecce sancta nostra, et pulchritudo nostra, et claritas nostra desolata est, et coinquinaverunt ea gentes.
And behold our sanctuary, and our beauty, and our glory is laid waste, and the Gentiles have defiled them.
Καὶ ἰδοὺ τὰ ἅγια ἡμῶν καὶ ἡ καλλονὴ ἡμῶν καὶ ἡ δόξα ἡμῶν ἠρημώθη, καὶ ἐβεβήλωσαν αὐτὰ τὰ ἔθνη.
2:13 Quo ergo nobis adhuc vivere ?
To what end then should we live any longer?
Ἱνατί ἡμῖν ἔτι ζῇν;
2:14 Et scidit vestimenta sua Mathathias, et filii ejus : et operuerunt se ciliciis, et planxerunt valde.
*H And Mathathias and his sons rent their garments, and they covered themselves with haircloth, and made great lamentation.


Ver. 14. Lamentation. By voluntary mortification, he sought to appease God's indignation. M.

Καὶ διέῤῥηξε Ματταθίας καὶ υἱοὶ αὐτοῦ τὰ ἱμάτια αὐτῶν, καὶ περιεβάλοντο σάκκους, καὶ ἐπένθησαν σφόδρα.
2:15 Et venerunt illuc qui missi erant a rege Antiocho, ut cogerent eos, qui confugerant in civitatem Modin, immolare, et accendere thura, et a lege Dei discedere.
And they that were sent from king Antiochus, came thither, to compel them that were fled into the city of Modin, to sacrifice, and to burn incense, and to depart from the law of God.
Καὶ ἦλθον οἱ παρὰ τοῦ βασιλέως οἱ καταναγκάζοντες τὴν ἀποστασίαν εἰς Μωδεῒν τὴν πόλιν, ἵνα θυσιάσωσι.
2:16 Et multi de populo Israel consentientes accesserunt ad eos : sed Mathathias et filii ejus constanter steterunt.
And many of the people of Israel consented and came to them: but Mathathias and his sons stood firm.
Καὶ πολλοὶ ἀπὸ Ἰσραὴλ πρὸς αὐτοὺς προσῆλθον· καὶ Ματταθίας καὶ οἱ υἱοὶ αὐτοῦ συνήχθησαν.
2:17 Et respondentes qui missi erant ab Antiocho, dixerunt Mathathiae : Princeps, et clarissimus et magnus es in hac civitate, et ornatus filiis et fratribus :
And they that were sent from Antiochus, answering, said to Mathathias: Thou art a ruler, and an honourable, and great man in this city, and adorned with sons, and brethren.
Καὶ ἀπεκρίθησαν οἱ παρὰ τοῦ βασιλέως, καὶ εἰπον τῷ Ματταθίᾳ, λέγοντες, ἄρχων καὶ ἔνδοξος καὶ μέγας εἶ ἐν τῇ πόλει ταύτῃ, καὶ ἐστηριγμένος ἐν υἱοῖς καὶ ἀδελφοῖς.
2:18 ergo accede prior, et fac jussum regis, sicut fecerunt omnes gentes, et viri Juda, et qui remanserunt in Jerusalem : et eris tu, et filii tui, inter amicos regis, et amplificatus auro, et argento, et muneribus multis.
*H Therefore, come thou first, and obey the king's commandment, as all nations have done, and the men of Juda, and they that remain in Jerusalem: and thou, and thy sons shall be in the number of the king's friends, and enriched with gold, and silver, and many presents.


Ver. 18. They. Josephus mentions Apelles. Persecutors have thus frequently attempted to delude the faithful; first by flattery, and then by torments.

Νῦν οὖν πρόσελθε πρῶτος, καὶ ποίησον τὸ πρόσταγμα τοῦ βασιλέως, ὡς ἐποίησαν πάντα τὰ ἔθνη, καὶ οἱ ἄνδρες Ἰούδα, καὶ οἱ καταλειφθέντες ἐν Ἱερουσαλήμ· καὶ ἔσῃ σὺ καὶ ὁ οἶκός σου τῶν φίλων τοῦ βασιλέως, καὶ σὺ καὶ οἱ υἱοί σου δοξασθήσεσθε ἀργυρίῳ, καὶ χρυσίῳ, καὶ ἀποστολαῖς πολλαῖς.
2:19 Et respondit Mathathias, et dixit magna voce : Etsi omnes gentes regi Antiocho obediunt, ut discedat unusquisque a servitute legis patrum suorum, et consentiat mandatis ejus :
Then Mathathias answered, and said with a loud voice: Although all nations obey king Antiochus, so as to depart every man from the service of the law of his fathers, and consent to his commandments:
Καὶ ἀπεκρίθη Ματταθίας, καὶ εἶπε φωνῇ μεγάλῃ, εἰ πάντα τὰ ἔθνη τὰ ἐν οἴκῳ τῆς βασιλείας τοῦ βασιλέως ἀκούουσιν αὐτοῦ, ἀποστῆναι ἕκαστος ἀπὸ λατρείας πατέρων αὐτοῦ, καὶ ᾑρετίσαντο ἐν ταῖς ἐντολαῖς αὐτοῦ,
2:20 ego et filii mei, et fratres mei, obediemus legi patrum nostrorum :
I and my sons, and my brethren will obey the law of our fathers.
ἀλλʼ ἐγὼ καὶ οἱ υἱοί μου καὶ οἱ ἀδελφοί μου πορευσόμεθα ἐν διαθήκῃ πατέρων ἡμῶν.
2:21 propitius sit nobis Deus : non est nobis utile relinquere legem, et justitias Dei :
*H God be merciful unto us: it is not profitable for us to forsake the law, and the justices of God:


Ver. 21. Profitable. But quite the reverse both for this world and for the next. It is a dreadful crime.

Ἵλεως ἡμῖν καταλιπεῖν νόμον καὶ δικαιώματὰ.
2:22 non audiemus verba regis Antiochi, nec sacrificabimus transgredientes legis nostrae mandata, ut eamus altera via.
*H We will not hearken to the words of king Antiochus, neither will we sacrifice and transgress the commandments of our law, to go another way.


Ver. 22. Way. Gr. "to the right or to the left." H.

Τῶν λόγων τοῦ βασιλέως οὐκ ἀκουσόμεθα, τοῦ παρελθεῖν τὴν λατρείαν ἡμῶν, δεξιὰν ἢ ἀριστεράν.
2:23 Et ut cessavit loqui verba haec, accessit quidam Judaeus in omnium oculis sacrificare idolis super aram in civitate Modin, secundum jussum regis :
Now as he left off speaking these words, there came a certain Jew in the sight of all to sacrifice to the idols upon the altar in the city of Modin, according to the king's commandment.
Καὶ ὡς ἐπαύσατο λαλῶν τοὺς λόγους τούτους, προσῆλθεν ἀνὴρ Ἰουδαῖος ἐν ὀφθαλμοῖς πάντων, θυσιᾶσαι ἐπὶ τοῦ βωμοῦ τοῦ ἐν Μωδεῒν κατὰ τὸ πρόσταγμα τοῦ βασιλέως.
2:24 et vidit Mathathias, et doluit, et contremuerunt renes ejus, et accensus est furor ejus secundum judicium legis, et insiliens trucidavit eum super aram :
*H And Mathathias saw, and was grieved, and his reins trembled, and his wrath was kindled according to the judgment of the law, and running upon him he slew him upon the altar:


Ver. 24. Law. Deut. xi. 6. M. and xiii. 9. Those who attempted to introduce the worship of idols, were to be slain without farther trial. C. — Mathathias was then judge and high priest. W. — He acted not though private revenge. S. Cyp. exhort. 5. S. Bern. ep. 158. W.

Καὶ εἶδε Ματταθίας καὶ ἐζήλωσε, καὶ ἐτρόμησαν οἱ νεφροὶ αὐτοῦ, καὶ ἀνήνεγκε θυμὸν κατὰ τὸ κρίμα, καὶ δραμῶν ἔσφαξεν αὐτὸν ἐπὶ τὸν βωμόν.
2:25 sed et virum, quem rex Antiochus miserat, qui cogebat immolare, occidit in ipso tempore, et aram destruxit :
Moreover the man whom king Antiochus had sent, who compelled them to sacrifice, he slew at the same time, and pulled down the altar,
Καὶ τὸν ἄνδρα τοῦ βασιλέως τὸν ἀναγκάζοντα θύειν, ἀπέκτεινεν ἐν τῷ καιρῷ ἐκείνῳ, καὶ τὸν βωμὸν καθεῖλε.
2:26 et zelatus est legem, sicut fecit Phinees Zamri filio Salomi.
* Footnotes
  • * Numbers 25:13
    And the covenant of the priesthood for ever shall be both to him and his seed, because he hath been zealous for his God, and hath made atonement for the wickedness of the children of Israel.
And shewed zeal for the law, as Phinees did by Zamri, the son of Salomi.
Καὶ ἐζήλωσε τῷ νόμῳ καθὼς ἐποίησε Φινεὲς τῷ Ζαμβρὶ υἱῷ Σαλώμ.
2:27 Et exclamavit Mathathias voce magna in civitate, dicens : Omnis qui zelum habet legis, statuens testamentum, exeat post me.
And Mathathias cried out in the city with a loud voice, saying: Every one that hath zeal for the law, and maintaineth the testament, let him follow me.
Καὶ ἀνέκραξε Ματταθίας ἐν τῇ πόλει φωνῇ μεγάλῃ, λέγων, πᾶς ὁ ζηλῶν τῷ νόμῳ καὶ ἱστῶν διαθήκην, ἐξελθέτω ὀπίσω μου.
2:28 Et fugit ipse, et filii ejus in montes, et reliquerunt quaecumque habebant in civitate.
So he and his sons fled into the mountains, and left all that they had in the city.
Καὶ ἔφυγον αὐτὸς καὶ οἱ υἱοὶ αὐτοῦ εἰς τὰ ὄρη, καὶ ἐγκατέλιπον ὅσα εἶχον ἐν τῇ πόλει.
2:29 Tunc descenderunt multi quaerentes judicium, et justitiam, in desertum :
*H Then many that sought after judgment, and justice, went down into the desert


Ver. 29. And justice. The ceremonial and moral law, (C.) or to live piously. M.

Τότε κατέβησαν πολλοὶ ζητοῦντες δικαιοσύνην καὶ κρίμα, εἰς τὴν ἔρημον, καθίσαι ἐκεῖ,
2:30 et sederunt ibi ipsi, et filii eorum, et mulieres eorum, et pecora eorum : quoniam inundaverunt super eos mala.
And they abode there, they and their children, and their wives, and their cattle: because afflictions increased upon them.
αὐτοὶ καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ γυναῖκες αὐτῶν καὶ τὰ κτήνη αὐτῶν, ὅτι ἐπληθύνθη ἐπʼ αὐτοὺς τὰ κακά.
2:31 Et renuntiatum est viris regis, et exercitui qui erat in Jerusalem civitate David, quoniam discessissent viri quidam, qui dissipaverunt mandatum regis, in loca occulta in deserto, et abiissent post illos multi.
And it was told to the king's men, and to the army that was in Jerusalem, in the city of David, that certain men, who had broken the king's commandment, were gone away into the secret places in the wilderness, and that many were gone after them.
Καὶ ἀνηγγέλη τοῖς ἀνδράσι τοῦ βασιλέως καὶ ταῖς δυνάμεσιν αἳ ἦσαν ἐν Ἱερουσαλὴμ πόλει Δαυὶδ, ὅτι κατέβησαν ἄνδρες, οἵτινες διεσκέδασαν τὴν ἐντολὴν τοῦ βασιλέως, εἰς τοὺς κρύφους ἐν τῇ ἐρήμῳ.
2:32 Et statim perrexerunt ad eos, et constituerunt adversus eos praelium in die sabbatorum,
And forthwith they went out towards them, and made war against them on the sabbath day.
Καὶ ἔδραμον ὀπίσω αὐτῶν πολλοί· καὶ καταλαβόντες αὐτοὺς παρενέβαλον ἐπʼ αὐτοὺς, καὶ συνεστήσαντο πρὸς αὐτοὺς πόλεμον ἐν τῇ ἡμέρᾳ τῶν σαββάτων,
2:33 et dixerunt ad eos : Resistitis et nunc adhuc ? exite, et facite secundum verbum regis Antiochi, et vivetis.
And they said to them: Do you still resist? come forth, and do according to the edict of king Antiochus, and you shall live.
καὶ εἶπον πρὸς αὐτοὺς, ἕως τοῦ νῦν ἱκανόν· ἐξέλθετε καὶ ποιήσατε κατὰ τὸν λόγον τοῦ βασιλέως, καὶ ζήσεσθε.
2:34 Et dixerunt : Non exibimus, neque faciemus verbum regis, ut polluamus diem sabbatorum.
*H And they said: We will not come forth, neither will we obey the king's edict, to profane the sabbath day.


Ver. 34. Sabbath. By sacrificing to idols, or by coming forth to fight. H. — They were of opinion that the latter was unlawful, and their ignorance might be excused. M.

Καὶ εἶπον, οὐκ ἐξελευσόμεθα, οὐδὲ ποιήσομεν τὸν λόγον τοῦ βασιλέως, τοῦ βεβηλῶσαι τὴν ἡμέραν τῶν σαββάτων.
2:35 Et concitaverunt adversus eos praelium.
And they made haste to give them battle.
καὶ ἐτάχυναν ἐπʼ αὐτοὺς πόλεμον.
2:36 Et non responderunt eis, nec lapidem miserunt in eos, nec oppilaverunt loca occulta,
But they answered them not, neither did they cast a stone at them, nor stopped up the secret places,
Καὶ οὐκ ἀπεκρίθησαν αὐτοῖς, οὐδὲ λίθον ἐνετίναξαν αὐτοῖς, οὐδὲ ἐνέφραξαν τοὺς κρύφους,
2:37 dicentes : Moriamur omnes in simplicitate nostra : et testes erunt super nos caelum et terra, quod injuste perditis nos.
*H Saying: Let us all die in our innocency: and heaven and earth shall be witnesses for us, that you put us to death wrongfully.


Ver. 37. Innocency. Lit. "simplicity," has often this sense. Their piety was not, however, enlightened, as the ceremonial law gives way on such occasions. C. — Their simplicity is commended by S. Ambrose, Of. i. 40. Yet they had not the prudence of serpents, which is also requisite. The Church remains. W.

λέγοντες, ἀποθάνωμεν πάντες ἐν τῇ ἁπλότητι ἡμῶν· μαρτυρεῖ ἐφʼ ἡμᾶς ὁ οὐρανὸς καὶ ἡ γῆ, ὅτι ἀκρίτως ἀπόλλυτε ἡμᾶς.
2:38 Et intulerunt illis bellum sabbatis : et mortui sunt ipsi, et uxores eorum, et filii eorum, et pecora eorum usque ad mille animas hominum.
So they gave them battle on the sabbath: and they were slain, with their wives, and their children, and their cattle, to the number of a thousand persons.
Καὶ ἀνέστησαν ἐπʼ αὐτοὺς ἐν τῷ πολέμῳ τοῖς σάββασι, καὶ ἀπέθανον αὐτοὶ καὶ αἱ γυναῖκες αὐτῶν, καὶ τὰ τέκνα αὐτῶν, καὶ τὰ κτήνη αὐτῶν, ἕως χιλίων ψυχῶν ἀνθρώπων.
2:39 Et cognovit Mathathias et amici ejus, et luctum habuerunt super eos valde.
And Mathathias and his friends heard of it, and they mourned for them exceedingly.
Καὶ ἔγνω Ματταθίας καὶ οἱ φίλοι αὐτοῦ, καὶ ἐπένθησαν ἐπʼ αὐτοὺς ἕως σφόδρα.
2:40 Et dixit vir proximo suo : Si omnes fecerimus sicut fratres nostri fecerunt, et non pugnaverimus adversus gentes pro animabus nostris et justificationibus nostris, nunc citius disperdent nos a terra.
And every man said to his neighbour: If we shall all do as our brethren have done, and not fight against the heathens for our lives, and our justifications, they will now quickly root us out of the earth.
Καὶ εἶπεν ἀνὴρ τῷ πλησίον αὐτοῦ, ἐὰν πάντες ποιήσωμεν ὡς οἱ ἀδελφοὶ ἡμῶν ἐποίησαν, καὶ μὴ πολεμήσωμεν πρὸς τὰ ἔθνη ὑπὲρ τῶν ψυχῶν ἡμῶν καὶ τῶν δικαιωμάτων ἡμῶν, νῦν τάχιον ἡμᾶς ἐξολοθρεύσουσιν ἀπὸ τῆς γῆς.
2:41 Et cogitaverunt in die illa, dicentes : Omnis homo, quicumque venerit ad nos in bello die sabbatorum, pugnemus adversus eum : et non moriemur omnes, sicut mortui sunt fratres nostri in occultis.
*H And they determined in that day, saying: Whosoever shall come up against us to fight on the sabbath day, we will fight against him: and we will not all die, as our brethren that were slain in the secret places.


Ver. 41. Come up. They say not that they will attack. C. — Pompey perceived this, and made his advances and works on the sabbath, without opposition. Jos. Bel. i. 5. — Pompey I. had thus taken Jerusalem. Ant. xii. 1. — The Samaritans will not move on that day. Ex. xvi. 29. ep. 2. ad Scalig. — The Jews now take care of the sick, but will not help a beast out of the ditch on the sabbath, though in our Saviour's time they did just the reverse. Lu. xiv. 5. The law has thus been variously explained. The Machabees judged with prudence. Yet superstition had again gained ground, when Josephus (vita) would not fight or assemble his forces on the sabbath, as being contrary to the law. In a storm, a Jewish pilot abandoned the helm till the danger was evident. Synes. ep. iv.

Καὶ ἐβουλεύσαντο τῇ ἡμέρᾳ ἐκείνῃ, λέγοντες, πᾶς ἄνθρωπος ὃς ἐὰν ἔλθῃ πρὸς ἡμᾶς εἰς πόλεμον τῇ ἡμέρᾳ τῶν σαββάτων, πολεμήσωμεν κατέναντι αὐτοῦ, καὶ οὐ μὴ ἀποθάνωμεν πάντες καθὼς ἀπέθανον οἱ ἀδελφοὶ ἡμῶν ἐν τοῖς κρύφοις.
* Summa
*S Part 3, Ques 40, Article 4

[II-II, Q. 40, Art. 4]

Whether It Is Lawful to Fight on Holy Days?

Objection 1: It would seem unlawful to fight on holy days. For holy days are instituted that we may give our time to the things of God. Hence they are included in the keeping of the Sabbath prescribed Ex. 20:8: for "sabbath" is interpreted "rest." But wars are full of unrest. Therefore by no means is it lawful to fight on holy days.

Obj. 2: Further, certain persons are reproached (Isa. 58:3) because on fast-days they exacted what was owing to them, were guilty of strife, and of smiting with the fist. Much more, therefore, is it unlawful to fight on holy days.

Obj. 3: Further, no ill deed should be done to avoid temporal harm. But fighting on a holy day seems in itself to be an ill deed. Therefore no one should fight on a holy day even through the need of avoiding temporal harm.

_On the contrary,_ It is written (1 Mac. 2:41): The Jews rightly determined . . . saying: "Whosoever shall come up against us to fight on the Sabbath-day, we will fight against him."

_I answer that,_ The observance of holy days is no hindrance to those things which are ordained to man's safety, even that of his body. Hence Our Lord argued with the Jews, saying (John 7:23): "Are you angry at Me because I have healed the whole man on the Sabbath-day?" Hence physicians may lawfully attend to their patients on holy days. Now there is much more reason for safeguarding the common weal (whereby many are saved from being slain, and innumerable evils both temporal and spiritual prevented), than the bodily safety of an individual. Therefore, for the purpose of safeguarding the common weal of the faithful, it is lawful to carry on a war on holy days, provided there be need for doing so: because it would be to tempt God, if notwithstanding such a need, one were to choose to refrain from fighting.

However, as soon as the need ceases, it is no longer lawful to fight on a holy day, for the reasons given: wherefore this suffices for the Replies to the Objections. _______________________

2:42 Tunc congregata est ad eos synagoga Assidaeorum fortis viribus ex Israel, omnis voluntarius in lege :
*H Then was assembled to them the congregation of the Assideans, the stoutest of Israel, every one that had a good will for the law.


Ver. 42. The Assideans. A set of men that led a religious life; and were zealous for the law and worship of God. Ch. — They fought like the knights of Malta. A. Lap. — Esidim (H.) means "the pious." Eccli. xliv. 10. Many think they were the same with the Cinites, Rechabites, and Essenes. From them sprung the Pharisees. C. — The society was intent on adorning the temple, (Scal.) by which they swore. Mat. xxiii. 6. C. — They were like monks in the old law. Simon. M. — These Essenes followed piety, avoiding the hypocrisy and error of the Pharisees and Sadducees. W. Jos. Bel. ii. 12.

Τότε συνήχθησαν πρὸς αὐτοὺς συναγωγὴ Ἰουδαίων, ἰσχυροὶ δυνάμει ἀπὸ Ἰσραὴλ, πᾶς ὁ ἑκουσιαζόμενος τῷ νόμῳ.
2:43 et omnes, qui fugiebant a malis, additi sunt ad eos, et facti sunt illis ad firmamentum.
And all they that fled from the evils, joined themselves to them, and were a support to them.
Καὶ πάντες οἱ φυγαδεύοντες ἀπὸ τῶν κακῶν προσετέθησαν αὐτοῖς, καὶ ἐγένοντο αὐτοῖς εἰς στήριγμα.
2:44 Et collegerunt exercitum, et percusserunt peccatores in ira sua, et viros iniquos in indignatione sua : et ceteri fugerunt ad nationes, ut evaderent.
*H And they gathered an army, and slew the sinners in their wrath, and the wicked men in their indignation: and the rest fled to the nations for safety.


Ver. 44. Sinners. Apostate Jews. C.

Καὶ συνεστήσαντο δύναμιν, καὶ ἐπάταξαν ἁμαρτωλοὺς ἐν ὀργῇ αὐτῶν, καὶ ἄνδρας ἀνόμους ἐν θυμῷ αὐτῶν· καὶ οἱ λοιποὶ ἔφυγον εἰς τὰ ἔθνη σωθῆναι.
2:45 Et circuivit Mathathias et amici ejus, et destruxerunt aras :
And Mathathias and his friends went round about, and they threw down the altars:
Καὶ ἐκύκλωσε Ματταθίας καὶ οἱ φίλοι αὐτοῦ, καὶ καθεῖλον τοὺς βωμοὺς.
2:46 et circumciderunt pueros incircumcisos quotquot invenerunt in finibus Israel : et in fortitudine.
And they circumcised all the children whom they found in the confines of Israel that were uncircumcised: and they did valiantly.
Καὶ περιέτεμον τὰ παιδάρια τὰ ἀπερίτμητα ὅσα εὗρον ἐν ὁρίοις Ἰσραὴλ ἐν ἰσχύϊ.
2:47 Et persecuti sunt filios superbiae, et prosperatum est opus in manibus eorum :
And they pursued after the children of pride, and the work prospered in their hands:
Καὶ ἐδίωξαν τοὺς υἱοὺς τῆς ὑπεπηφανίας, καὶ κατευωδώθη τὸ ἔργον ἐν χειρὶ αὐτῶν.
2:48 et obtinuerunt legem de manibus gentium, et de manibus regum, et non dederant cornu peccatori.
*H And they recovered the law out of the hands of the nations, and out of the hands of the kings: and they yielded not the horn to the sinner.


Ver. 48. Horn. That is, they suffered not the power of Antiochus, that man of sin, to abolish the law and religion of God. Ch.

Καὶ ἀντελάβοντο τοῦ νόμου ἐκ χειρὸς τῶν ἐθνῶν καὶ ἐκ χειρὸς τῶν βασιλέων· καὶ οὐκ ἔδωκαν κέρας τῷ ἁμαρτωλῷ.
2:49 Et appropinquaverunt dies Mathathiae moriendi, et dixit filiis suis : Nunc confortata est superbia, et castigatio, et tempus eversionis, et ira indignationis.
Now the days drew near that Mathathias should die, and he said to his sons: Now hath pride and chastisement gotten strength, and the time of destruction, and the wrath of indignation:
Καὶ ἤγγισαν αἱ ἡμέραι τοῦ Ματταθίου ἀποθανεῖν, καὶ εἶπε τοῖς υἱοῖς αὐτοῦ, νῦν ἐστηρίχθη ὑπερηφανία καὶ ἐλεγμὸς καὶ καιρὸς καταστροφῆς καὶ ὀργὴ θυμοῦ.
2:50 Nunc ergo, o filii, aemulatores estote legis, et date animas vestras pro testamento patrum vestrorum,
Now, therefore, O my sons, be ye zealous for the law, and give your lives for the covenant of your fathers.
Καὶ νῦν, τέκνα, ζηλώσατε τῷ νόμῳ, καὶ δότε τὰς ψυχὰς ὑμῶν ὑπὲρ διαθήκης πατέρων ἡμῶν.
2:51 et mementote operum patrum, quae fecerunt in generationibus suis : et accipietis gloriam magnam, et nomen aeternum.
And call to remembrance the works of the fathers, which they have done in their generations: and you shall receive great glory, and an everlasting name.
Μνήσθητε τῶν πατέρων ἡμῶν τὰ ἔργα ἃ ἐποίησαν ἐν ταῖς γενεαῖς αὐτῶν, καὶ δέξασθε δόξαν μεγάλην καὶ ὄνομα αἰώνιον.
2:52 Abraham nonne in tentatione inventus est fidelis, et reputatum est ei ad justitiam ?
* Footnotes
  • * Genesis 22:2
    He said to him: Take thy only begotten son Isaac, whom thou lovest, and go into the land of vision; and there thou shalt offer him for an holocaust upon one of the mountains which I will shew thee.
Was not Abraham found faithful in temptation, and it was reputed to him unto justice?
Ἁβραὰμ οὐχὶ ἐν πειρασμῷ εὑρέθη πιστὸς, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην;
2:53 Joseph in tempore angustiae suae custodivit mandatum, et factus est dominus Aegypti.
* Footnotes
  • * Genesis 41:40
    Thou shalt be over my house, and at the commandment of thy mouth all the people shall obey: only in the kingly throne will I be above thee.
*H Joseph, in the time of his distress, kept the commandment, and he was made lord of Egypt.


Ver. 53. Lord, next to the king. Gen. xli. 40.

Ἰωσὴφ ἐν καιρῷ στενοχωρίας αὐτοῦ ἐφύλαξεν ἐντολὴν, καὶ ἐγένετο κύριος Αἰγύπτου.
2:54 Phinees pater noster, zelando zelum Dei, accepit testamentum sacerdotii aeterni.
* Footnotes
  • * Numbers 25:13
    And the covenant of the priesthood for ever shall be both to him and his seed, because he hath been zealous for his God, and hath made atonement for the wickedness of the children of Israel.
*H Phinees, our father, by being fervent in the zeal of God, received the covenant of an everlasting priesthood.


Ver. 54. Everlasting, as long as the old law should subsist. C.

Φινεὲς ὁ πατὴρ ἡμῶν ἐν τῷ ζηλῶσαι ζῆλον, ἔλαβε διαθήκην ἱερωσύνης αἰωνίας.
2:55 Jesus dum implevit verbum, factus est dux in Israel.
* Footnotes
  • * Josue 1:2
    Moses my servant is dead: arise, and pass over this Jordan, thou and thy people with thee, into the land which I will give to the children of Israel.
*H Jesus, whilst he fulfilled the word, was made ruler in Israel.


Ver. 55. Jesus; i.e. Josue. Ch. — He and Caleb alone gave a true relation. H.

Ἰησοῦς ἐν τῷ πληρῶσαι λόγον, ἐγένετο κριτὴς ἐν Ἰσραήλ.
2:56 Caleb dum testificatur in ecclesia, accepit haereditatem.
* Footnotes
  • * Numbers 14:6
    But Josue the son of Nun, and Caleb the son of Jephone, who themselves also had viewed the land, rent their garments,
  • * Josue 14:14
    And from that time Hebron belonged to Caleb the son of Jephone the Cenezite, until this present day: because he followed the Lord the God of Israel.
Caleb, for bearing witness before the congregation, received an inheritance.
Χαλὲβ ἐν τῷ ἐπιμαρτύρασθαι ἐν τῇ ἐκκλησία, ἔλαβε γῆς κληρονομίαν.
2:57 David in sua misericordia consecutus est sedem regni in saecula.
*H David, by his mercy, obtained the throne of an everlasting kingdom.


Ver. 57. Mercy. This virtue was characteristic. C.

Δαυὶδ ἐν τῷ ἐλέῳ αὐτοῦ, ἐκληρονόμησε θρόνον βασιλείας εἰς αἰῶνα αἰῶνος.
2:58 Elias, dum zelat zelum legis, receptus est in caelum.
Elias, while he is full of zeal for the law, was taken up into heaven.
Ἡλίας ἐν τῷ ζηλῶσαι ζῆλον νόμου, ἀνελήφθη ἕως εἰς τὸν οὐρανόν.
2:59 Ananias et Azarias et Misael credentes, liberati sunt de flamma.
* Footnotes
  • * Daniel 3:50
    And made the midst of the furnace like the blowing of a wind bringing dew, and the fire touched them not at all, nor troubled them, nor did them any harm.
Ananias and Azarias and Misael, by believing, were delivered out of the flame.
Ἀνανίας, Ἀζαρίας, Μισαήλ, πιστεύσαντες ἐσώθησαν ἐκ φλογός.
2:60 Daniel in sua simplicitate liberatus est de ore leonum.
* Footnotes
  • * Daniel 6:22
    My God hath sent his angel, and hath shut up the mouths of the lions, and they have not hurt me: forasmuch as before him justice hath been found in me: yea, and before thee, O king, I have done no offence.
Daniel, in his innocency, was delivered out of the mouth of the lions.
Δανιὴλ ἐν τῇ ἁπλότητι αὐτοῦ ἐῤῥύσθη ἐκ στόματος λεόντων.
2:61 Et ita cogitate per generationem et generationem : quia omnes qui sperant in eum, non infirmantur.
And thus consider, through all generations: that none that trust in him, fail in strength.
Καὶ οὕτως ἐννοήθητε κατὰ γενεὰν καὶ γενεὰν, ὅτι πάντες οἱ ἐλπίζοντες ἐπʼ αὐτὸν οὐκ ἀσθενήσουσι.
2:62 Et a verbis viri peccatoris ne timueritis, quia gloria ejus stercus et vermis est :
And fear not the words of a sinful man, for his glory is dung and worms:
Καὶ ἀπὸ λόγων ἀνδρὸς ἁμαρτωλοῦ μὴ φοβηθῆτε, ὅτι ἡ δόξα αὐτοῦ εἰς κοπρίαν καὶ εἰς σκώληκας.
2:63 hodie extollitur, et cras non invenietur : quia conversus est in terram suam, et cogitatio ejus periit.
Today he is lifted up, and tomorrow he shall not be found, because he is returned into his earth and his thought is come to nothing.
Σήμερον ἐπαρθήσεται, καὶ αὔριον οὐ μὴ εὑρεθῇ, ὅτι ἔστρεψεν εἰς τὸν χοῦν αὐτοῦ, καὶ ὁ διαλογισμὸς αὐτοῦ ἀπώλετο.
2:64 Vos ergo filii, confortamini, et viriliter agite in lege : quia in ipsa gloriosi eritis.
You, therefore, my sons, take courage, and behave manfully in the law: for by it you shall be glorious.
Καὶ ὑμεῖς, τέκνα, ἰσχύσατε καὶ ἀνδρίζεσθε ἐν τῷ νόμῳ, ὅτι ἐν αὐτῷ δοξασθήσεσθε.
2:65 Et ecce Simon frater vester, scio quod vir consilii est : ipsum audite semper, et ipse erit vobis pater.
And behold, I know that your brother Simon is a man of counsel: give ear to him always, and he shall be a father to you.
Καὶ ἰδοὺ Συμεὼν ὁ ἀδελφὸς ὑμῶν, οἶδα ὅτι ἀνὴρ βουλῆς ἐστιν, αὐτοῦ ἀκούετε πάσας τὰς ἡμέρας, αὐτὸς ὑμῖν ἔσται εἰς πατέρα.
* Summa
*S Part 3, Ques 52, Article 1

[II-II, Q. 52, Art. 1]

Whether Counsel Should Be Reckoned Among the Gifts of the Holy Ghost?

Objection 1: It would seem that counsel should not be reckoned among the gifts of the Holy Ghost. The gifts of the Holy Ghost are given as a help to the virtues, according to Gregory (Moral. ii, 49). Now for the purpose of taking counsel, man is sufficiently perfected by the virtue of prudence, or even of _euboulia_, as is evident from what has been said (Q. 47, A. 1, ad 2; Q. 51, AA. 1, 2). Therefore counsel should not be reckoned among the gifts of the Holy Ghost.

Obj. 2: Further, the difference between the seven gifts of the Holy Ghost and the gratuitous graces seems to be that the latter are not given to all, but are divided among various people, whereas the gifts of the Holy Ghost are given to all who have the Holy Ghost. But counsel seems to be one of those things which are given by the Holy Ghost specially to certain persons, according to 1 Macc. 2:65: "Behold . . . your brother Simon is a man of counsel." Therefore counsel should be numbered among the gratuitous graces rather than among the seven gifts of the Holy Ghost.

Obj. 3: Further, it is written (Rom. 8:14): "Whosoever are led by the Spirit of God, they are the sons of God." But counselling is not consistent with being led by another. Since then the gifts of the Holy Ghost are most befitting the children of God, who "have received the spirit of adoption of sons," it would seem that counsel should not be numbered among the gifts of the Holy Ghost.

_On the contrary,_ It is written (Isa. 11:2): "(The Spirit of the Lord) shall rest upon him . . . the spirit of counsel, and of fortitude."

_I answer that,_ As stated above (I-II, Q. 68, A. 1), the gifts of the Holy Ghost are dispositions whereby the soul is rendered amenable to the motion of the Holy Ghost. Now God moves everything according to the mode of the thing moved: thus He moves the corporeal creature through time and place, and the spiritual creature through time, but not through place, as Augustine declares (Gen. ad lit. viii, 20, 22). Again, it is proper to the rational creature to be moved through the research of reason to perform any particular action, and this research is called counsel. Hence the Holy Ghost is said to move the rational creature by way of counsel, wherefore counsel is reckoned among the gifts of the Holy Ghost.

Reply Obj. 1: Prudence or _euboulia_, whether acquired or infused, directs man in the research of counsel according to principles that the reason can grasp; hence prudence or _euboulia_ makes man take good counsel either for himself or for another. Since, however, human reason is unable to grasp the singular and contingent things which may occur, the result is that "the thoughts of mortal men are fearful, and our counsels uncertain" (Wis. 9:14). Hence in the research of counsel, man requires to be directed by God who comprehends all things: and this is done through the gift of counsel, whereby man is directed as though counseled by God, just as, in human affairs, those who are unable to take counsel for themselves, seek counsel from those who are wiser.

Reply Obj. 2: That a man be of such good counsel as to counsel others, may be due to a gratuitous grace; but that a man be counselled by God as to what he ought to do in matters necessary for salvation is common to all holy persons.

Reply Obj. 3: The children of God are moved by the Holy Ghost according to their mode, without prejudice to their free-will which is the "faculty of will and reason" [*Sent. iii, D, 24]. Accordingly the gift of counsel is befitting the children of God in so far as the reason is instructed by the Holy Ghost about what we have to do. _______________________

SECOND

2:66 Et Judas Machabaeus, fortis viribus a juventute sua, sit vobis princeps militiae, et ipse aget bellum populi.
*H And Judas Machabeus, who is valiant and strong from his youth up, let him be the leader of your army, and he shall manage the war of the people.


Ver. 66. People. Order is peculiarly requisite in all things, so here the proper persons are chosen, to whom each must submit in their sphere. W. — Mathathias speaks as chief of the nation. C. — Judas was his eldest son, and Simon the fourth. Jos. seder. &c.

Καὶ Ἰούδας Μακκαβαῖος ἰσχυρὸς δυνάμει ἐκ νεότητος αὐτοῦ, οὗτος ὑμῖν ἔσται ἄρχων στρατιᾶς, καὶ πολεμήσει πόλεμον λαῶν.
2:67 Et adducetis ad vos omnes factores legis : et vindicate vindictam populi vestri.
And you shall take to you all that observe the law: and revenge ye the wrong of your people.
Καὶ ὑμεῖς προσάξατε πρὸς ὑμᾶς πάντας τοὺς ποιητὰς τοῦ νόμου, καὶ ἐκδικήσατε ἐκδίκησιν τοῦ λαοῦ ὑμῶν.
2:68 Retribuite retributionem gentibus, et intendite in praeceptum legis.
Render to the Gentiles their reward, and take heed to the precepts of the law.
Ἀνταπόδοτε ἀνταπόδομα τοῖς ἔθνεσι, καὶ προσέχετε εἰς τὰ προστάγματα τοῦ νόμου.
2:69 Et benedixit eos, et appositus est ad patres suos.
And he blessed them, and was joined to his fathers.
Καὶ εὐλόγησεν αὐτούς· καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ.
2:70 Et defunctus est anno centesimo et quadragesimo sexto : et sepultus est a filiis suis in sepulchris patrum suorum in Modin, et planxerunt eum omnis Israel planctu magno.
* Footnotes
  • A.M. 3838.
*H And he died in the hundred and forty-sixth year: and he was buried by his sons in the sepulchres of his fathers, in Modin, and all Israel mourned for him with great mourning.


Ver. 70. Year. Not of his age, but of the Greeks, (M.) after being at the head about twelve months. A. 3838. C.

Καὶ ἀπέθανεν ἐν τῷ ἕκτῳ καὶ τεσσαρακοστῷ καὶ ἑκατοστῷ ἔτει· καὶ ἔθαψαν αὐτὸν οἱ υἱοὶ αὐτοῦ ἐν τάφοις πατέρων αὐτῶν ἐν Μωδεῒν, καὶ ἐκόψαντο αὐτὸν πᾶς Ἰσραὴλ κοπετὸν μέγαν.
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