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9:1 Eodem tempore, Antiochus inhoneste revertebatur de Perside.
*H At that time Antiochus returned with dishonour out of Persia.


Ver. 1. At. Read 1 B. iv. 28. W. — Time, A. 3840. The motives and ill success of this journey are given 1 B. iii. 31. and vi. 1. C.

Περὶ δὲ τὸν καιρὸν ἐκεῖνον ἐτύγχανεν Ἀντίοχος ἀναλελυκὼς ἀκόσμως ἐκ τῶν κατὰ τὴν Περσίδα τόπων.
9:2 Intraverat enim in eam quae dicitur Persepolis, et tentavit expoliare templum, et civitatem opprimere : sed multitudine ad arma concurrente, in fugam versi sunt : et ita contigit ut Antiochus post fugam turpiter rediret.
*H For he had entered into the city called Persepolis, and attempted to rob the temple, and to oppress the city, but the multitude running together to arms, put them to flight: and so it fell out that Antiochus being put to flight, returned with disgrace.


Ver. 2. Persepolis; otherwise called Elymais, (Ch.) a chief (W.) "city of Persia." Hence Elymais may be called Persepolis. H. — The famous city of this name, where Cyrus had built a palace to the astonishment of the world, had been (C.) burnt by Alexander when intoxicated, and urged on by a harlot. Curt. v. 15. — Noble ruins still remain on the Araxes.

Εἰσεληλύθει γὰρ εἰς τὴν λεγομένην Περσέπολιν, καὶ ἐπεχείρησεν ἱεροσυλεῖν, καὶ τὴν πόλιν συνέχειν· διὸ δὴ τῶν πληθῶν ὁρμησάντων, ἐπὶ τὴν τῶν ὅπλων βοήθειαν ἐτράπησαν· καὶ συνέβη τροπωθέντα τὸν Ἀντίοχον ὑπὸ τῶν ἐγχωρίων, ἀσχήμονα τὴν ἀναζυγὴν ποιήσασθαι.
9:3 Et cum venisset circa Ecbatanam, recognovit quae erga Nicanorem et Timotheum gesta sunt.
*H Now when he was come about Ecbatana, he received the news of what had happened to Nicanor and Timotheus.


Ver. 3. Ecbatana, capital of Media. C. — See C. i. 16. H.

Ὄντι δὲ αὐτῷ κατʼ Ἐκβάτανα, προσέπεσε τὰ κατὰ Νικάνορα, καὶ τοὺς περὶ Τιμόθεον, γεγονότα.
9:4 Elatus autem in ira, arbitrabatur se injuriam illorum qui se fugaverant posse in Judaeos retorquere : ideoque jussit agitari currum suum sine intermissione agens iter, caelesti eum judicio perurgente, eo quod ita superbe locutus est se venturum Jerosolymam, et congeriem sepulchri Judaeorum eam facturum.
*H And swelling with anger, he thought to revenge upon the Jews the injury done by them that had put him to flight. And therefore he commanded his chariot to be driven, without stopping in his journey, the judgment of heaven urging him forward, because he had spoken so proudly, that he would come to Jerusalem, and make it a common burying place of the Jews.


Ver. 4. Forward. He felt a violent fit of the cholic.

Ἐπαρθεὶς δὲ τῷ θυμῷ, ᾤετο καὶ τὴν τῶν πεφυγαδευκότων αὐτὸν κακίαν εἰς τοὺς Ἰουδαίους ἐναπερείσασθαι· διὸ συνέταξε τὸν ἁρματηλάτην ἀδιαλείπτως ἐλαύνοντα κατανύειν τὴν πορείαν, τῆς ἐξ οὐρανοῦ δὴ κρίσεως συνούσης αὐτῷ· οὕτως γὰρ ὑπερηφάνως εἶπε, πολυάνδριον Ἰουδαίων Ἱεροσόλυμα ποιήσω παραγενόμενος ἐκεῖ.
9:5 Sed qui universa conspicit Dominus Deus Israel, percussit eum insanabili et invisibili plaga. Ut enim finivit hunc ipsum sermonem, apprehendit eum dolor dirus viscerum, et amara internorum tormenta :
* Footnotes
  • * 2_Paralipomenon 16:9
    For the eyes of the Lord behold all the earth, and give strength to those who with a perfect heart trust in him. Wherefore thou hast done foolishly, and for this cause from this time wars shall arise against thee.
But the Lord, the God of Israel, that seeth all things, struck him with an incurable and an invisible plague. For as soon as he had ended these words, a dreadful pain in his bowels came upon him, and bitter torments of the inner parts.
Ὁ δὲ πανεπόπτης Κύριος ὁ Θεὸς τοῦ Ἰσραὴλ ἐπάταξεν αὐτὸν ἀνιάτῳ καὶ ἀοράτῳ πληγῇ· ἄρτι δὲ αὐτοῦ καταλήξαντος τὸν λόγον, ἔλαβεν αὐτὸν ἀνήκεστος τῶν σπλάγχνων ἀλγηδὼν, καὶ πικραὶ τῶν ἔνδον βάσανοι,
9:6 et quidem satis juste, quippe qui multis et novis cruciatibus aliorum torserat viscera, licet ille nullo modo a sua malitia cessaret.
And indeed very justly, seeing he had tormented the bowels of others with many and new torments, albeit he by no means ceased from his malice.
πάνυ δικαίως, τὸν πολλαῖς καὶ ξενιζούσαις συμφοραῖς ἑτέρων σπλάγχνα βασανίσαντα.
9:7 Super hoc autem superbia repletus, ignem spirans animo in Judaeos, et praecipiens accelerari negotium, contigit illum impetu euntem de curru cadere, et gravi corporis collisione membra vexari.
Moreover, being filled with pride, breathing out fire in his rage against the Jews, and commanding the matter to be hastened, it happened as he was going with violence, that he fell from the chariot, so that his limbs were much pained by a grievous bruising of the body.
Ὁ δʼ οὐδαμῶς τῆς ἀγερωχίας ἔληγεν· ἔτι δὲ καὶ τῆς ὑπερηφανίας ἐπεπλήρωτο, πῦρ πνέων τοῖς θυμοῖς ἐπὶ τοὺς Ἰουδαίους, καὶ κελεύων ἐποξύνειν τὴν πορείαν· συνέβη δὲ καὶ πεσεῖν αὐτὸν ἀπὸ τοῦ ἅρματος φερομένου ῥοίζῳ, καὶ δυσχερεῖ πτώματι περιπεσόντα, πάντα τὰ μέλη τοῦ σώματος ἀποστρεβλοῦσθαι.
9:8 Isque qui sibi videbatur etiam fluctibus maris imperare, supra humanum modum superbia repletus, et montium altitudines in statera appendere, nunc humiliatus ad terram in gestatorio portabatur, manifestam Dei virtutem in semetipso contestans :
*H Thus he that seemed to himself to command even the waves of the sea, being proud above the condition of man, and to weigh the heights of the mountains in a balance, now being cast down to the ground, was carried in a litter, bearing witness to the manifest power of God in himself:


Ver. 8. Man. He seems to have claimed divine honours, v. 12. C. v. 21. and ix. 8. Dan. xi. 36. Arab. C.

Ὁ δʼ ἄρτι δοκῶν τοῖς τῆς θαλάσσης κύμασιν ἐπιτάσσειν, διὰ τὴν ὑπὲρ ἄνθρωπον ἀλαζονείαν, καὶ πλάστιγγι τὰ τῶν ὀρέων οἰόμενος ὕψη στήσειν, κατὰ γῆν γενόμενος, ἐν φορείῳ παρεκομίζετο, φανερὰν τοῦ Θεοῦ πᾶσι τὴν δύναμιν ἐνδεικνύμενος·
9:9 ita ut de corpore impii vermes scaturirent, ac viventis in doloribus carnes ejus effluerent, odore etiam illius et foetore exercitus gravaretur :
So that worms swarmed out of the body of this man, and whilst he lived in sorrow and pain, his flesh fell off, and the filthiness of his smell was noisome to the army.
ὥστε καὶ ἐκ τοῦ σώματος τοῦ δυσσεβοῦς σκώληκας ἀναζεῖν, καὶ ζῶντος ἐν ὀδύναις καὶ ἀλγηδόσι τὰς σάρκας αὐτοῦ διαπίπτειν, ὑπὸ δὲ τῆς ὀσμῆς αὐτοῦ πᾶν τὸ στρατόπεδον βαρύνεσθαι τῇν σαπρίᾳ.
9:10 et qui paulo ante sidera caeli contingere se arbitrabatur, eum nemo poterat propter intolerantiam foetoris portare.
And the man that thought a little before he could reach to the stars of heaven, no man could endure to carry, for the intolerable stench.
Καὶ τὸν μικρῷ πρότερον τῶν οὐρανίων ἄστρων ἅπτεσθαι δοκοῦντα, παρακομίζειν οὐδεὶς ἐδύνατο, διὰ τὸ τῆς ὀσμῆς ἀφόρητον βάρος.
9:11 Hinc igitur coepit ex gravi superbia deductus ad agnitionem sui venire, divina admonitus plaga, per momenta singula doloribus suis augmenta capientibus.
And by this means, being brought from his great pride, he began to come to the knowledge of himself, being admonished by the scourge of God, his pains increasing every moment.
Ἐνταῦθα οὖν ἤρξατο τὸ πολὺ τῆς ὑπερηφανίας λήγειν ὑποτεθραυσμένος, καὶ εἰς ἐπίγνωσιν ἔρχεσθαι θείᾳ μάστιγι κατὰ στιγμὴν ἐπιτεινόμενος ταῖς ἀλγηδόσι.
9:12 Et cum nec ipse jam foetorem suum ferre posset, ita ait : Justum est subditum esse Deo, et mortalem non paria Deo sentire.
And when he himself could not now abide his own stench, he spoke thus: It is just to be subject to God, and that a mortal man should not equal himself to God.
Καὶ μηδὲ τῆς ὀσμῆς αὐτοῦ δυνάμενος ἀνέχεσθαι, ταῦτʼ ἔφη, δίκαιον ὑποτάσσεσθαι τῷ Θεῷ, καὶ μὴ θνητὸν ὄντα ἰσόθεα φρονεῖν ὑπερηφανῶς.
9:13 Orabat autem hic scelestus Dominum, a quo non esset misericordiam consecuturus.
*H Then this wicked man prayed to the Lord, of whom he was not like to obtain mercy.


Ver. 13. Not like. Because his repentance was not for the offence committed against God, but barely on account of his present sufferings. Ch. — For these he really grieved. 1 B. vi. 11. Yet was not sorry for the offence against God and men. So the damned acknowledge that their punishments are inflicted on account of their sins, yet have not true repentance. W. — In like manner Esau repented for the loss of his birthright. Heb. xii. 17. M. — Epiphanes had abandoned God, who now laughs at him, (Prov. i. 26.) as some of the Machabees had threatened. C. vii. 14. 7. 9. 31. 2. 5. 6. He is the model of false penitents, who are actuated by servile fear.

Ηὔχετο δὲ ὁ μιαρὸς πρὸς τὸν οὐκέτι αὐτὸν ἐλεήσοντα δεσπότην, οὕτω λέγων,
* Summa
*S Part 4, Ques 86, Article 1

[III, Q. 86, Art. 1]

Whether All Sins Are Taken Away by Penance?

Objection 1: It would seem that not all sins are taken away by Penance. For the Apostle says (Heb. 12:17) that Esau "found no place of repentance, although with tears he had sought it," which a gloss explains as meaning that "he found no place of pardon and blessing through Penance": and it is related (2 Macc. 9:13) of Antiochus, that "this wicked man prayed to the Lord, of Whom he was not to obtain mercy." Therefore it does not seem that all sins are taken away by Penance.

Obj. 2: Further, Augustine says (De Serm. Dom. in Monte i) that "so great is the stain of that sin (namely, when a man, after coming to the knowledge of God through the grace of Christ, resists fraternal charity, and by the brands of envy combats grace itself) that he is unable to humble himself in prayer, although he is forced by his wicked conscience to acknowledge and confess his sin." Therefore not every sin can be taken away by Penance.

Obj. 3: Further, our Lord said (Matt. 12:32): "He that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come." Therefore not every sin can be pardoned through Penance.

_On the contrary,_ It is written (Ezech. 18:22): "I will not remember" any more "all his iniquities that he hath done."

_I answer that,_ The fact that a sin cannot be taken away by Penance may happen in two ways: first, because of the impossibility of repenting of sin; secondly, because of Penance being unable to blot out a sin. In the first way the sins of the demons and of men who are lost, cannot be blotted out by Penance, because their will is confirmed in evil, so that sin cannot displease them as to its guilt, but only as to the punishment which they suffer, by reason of which they have a kind of repentance, which yet is fruitless, according to Wis. 5:3: "Repenting, and groaning for anguish of spirit." Consequently such Penance brings no hope of pardon, but only despair. Nevertheless no sin of a wayfarer can be such as that, because his will is flexible to good and evil. Wherefore to say that in this life there is any sin of which one cannot repent, is erroneous, first, because this would destroy free-will, secondly, because this would be derogatory to the power of grace, whereby the heart of any sinner whatsoever can be moved to repent, according to Prov. 21:1: "The heart of the king is in the hand of the Lord: whithersoever He will He shall turn it."

It is also erroneous to say that any sin cannot be pardoned through true Penance. First, because this is contrary to Divine mercy, of which it is written (Joel 2:13) that God is "gracious and merciful, patient, and rich in mercy, and ready to repent of the evil"; for, in a manner, God would be overcome by man, if man wished a sin to be blotted out, which God were unwilling to blot out. Secondly, because this would be derogatory to the power of Christ's Passion, through which Penance produces its effect, as do the other sacraments, since it is written (1 John 2:2): "He is the propitiation for our sins, and not for ours only, but also for those of the whole world."

Therefore we must say simply that, in this life, every sin can be blotted out by true Penance.

Reply Obj. 1: Esau did not truly repent. This is evident from his saying (Gen. 27:41): "The days will come of the mourning of my father, and I will kill my brother Jacob." Likewise neither did Antiochus repent truly; since he grieved for his past sin, not because he had offended God thereby, but on account of the sickness which he suffered in his body.

Reply Obj. 2: These words of Augustine should be understood thus: "So great is the stain of that sin, that man is unable to humble himself in prayer," i.e. it is not easy for him to do so; in which sense we say that a man cannot be healed, when it is difficult to heal him. Yet this is possible by the power of God's grace, which sometimes turns men even "into the depths of the sea" (Ps. 67:23).

Reply Obj. 3: The word or blasphemy spoken against the Holy Ghost is final impenitence, as Augustine states (De Verb. Dom. xi), which is altogether unpardonable, because after this life is ended, there is no pardon of sins. Or, if by the blasphemy against the Holy Ghost, we understand sin committed through certain malice, this means either that the blasphemy itself against the Holy Ghost is unpardonable, i.e. not easily pardonable, or that such a sin does not contain in itself any motive for pardon, or that for such a sin a man is punished both in this and in the next world, as we explained in the Second Part (III, Q. 14, A. 3). _______________________

SECOND

9:14 Et civitatem, ad quam festinans veniebat ut eam ad solum deduceret ac sepulchrum congestorum faceret, nunc optat liberam reddere :
*H And the city, to which he was going in haste to lay it even with the ground, and to make it a common burying place, he now desireth to make free:


Ver. 14. Free and independent, (C.) like Antioch. Pliny v. 21.

τὴν μὲν ἁγίαν πόλιν ἣν σπεύδων παρεγίνετο ἰσόπεδον ποιῆσαι, καὶ πολυάνδριον οἰκοδομῆσαι, ἐλευθέραν ἀναδεῖξαι·
9:15 et Judaeos, quos nec sepultura quidem se dignos habiturum, sed avibus ac feris diripiendos traditurum, et cum parvulis exterminaturum dixerat, aequales nunc Atheniensibus facturum pollicetur :
*H And the Jews, whom he said he would not account worthy to be so much as buried, but would give them up to be devoured by the birds and wild beasts, and would utterly destroy them with their children, he now promiseth to make equal with the Athenians.


Ver. 15. Athenians. This seems to have been put for Antiochians, C. iv. 9. in Greek; which name would suit better here, as Epiphanes had no power over Athens. Grot. C. — Yet it was highly privileged (H.) above all the cities of Greece. M. — Jason had obtained for the citizens of Jerusalem to be called Antiochians. C. vi. 1. But this grant had been revoked, or not carried into effect since the late troubles. C. — Here the privilege is to be extended to all the Jews. H. — Ptolemais and Calliroe enjoyed the same. Harduin.

τοὺς δὲ Ἰουδαίους, οὕς διεγνώκει μηδὲ ταφῆς ἀξιῶσαι, οἰωνοβρώτους δὲ σὺν τοῖς νηπίοις ἐκρίψειν θηρίοις, πάντας αὐτοὺς ἴσους Ἀθηναίοις ποιήσειν·
9:16 templum etiam sanctum, quod prius expoliaverat, optimis donis ornaturum, et sancta vasa multiplicaturum, et pertinentes ad sacrificia sumptus de redditibus suis praestaturum :
*H The holy temple also, which before he had spoiled, he promised to adorn with goodly gifts, and to multiply the holy vessels, and to allow out of his revenues the charges pertaining to the sacrifices.


Ver. 16. Sacrifices, as Darius, Philometor, and afterwards (1 B. x. 39.) Nicator did. 1 Esd. vi. 9. C.

ὃν δὲ πρότερον ἐσκύλευσεν ἅγιον νεὼν, καλλίστοις ἀναθήμασι κοσμήσειν, καὶ τὰ ἱερὰ σκεύη πολυπλάσια πάντα ἀποδώσειν, τὰς δὲ ἐπιβαλλούσας πρὸς τὰς θυσίας συντάξεις ἐκ τῶν ἰδίων προσόδων χορηγήσειν·
9:17 super haec, et Judaeum se futurum, et omnem locum terrae perambulaturum, et praedicaturum Dei potestatem.
Yea also, that he would become a Jew himself, and would go through every place of the earth, and declare the power of God.
πρὸς δὲ τούτοις, καὶ Ἰουδαῖο ἔσεσθαι, καὶ πάντα τόπον οἰκητὸν ἐπελεύσεσθαι καταγγέλλοντα τὸ τοῦ Θεοῦ κράτος.
9:18 Sed non cessantibus doloribus (supervenerat enim in eum justum Dei judicium), desperans scripsit ad Judaeos in modum deprecationis epistolam haec continentem :
But his pains not ceasing, (for the just judgment of God was come upon him) despairing of life, he wrote to the Jews, in the manner of a supplication, a letter in these words:
Οὐδαμῶς δὲ ληγόντων τῶν πόνων, ἐπεληλύθει γὰρ ἐπʼ αὐτὸν δικαία ἡ τοῦ Θεοῦ κρίσις, τὰ κατʼ αὐτὸν ἀπελπίσας, ἔγραψε πρὸς τοὺς Ἰουδαίους τὴν ὑπογεγραμμένην ἐπιστολήν, ἱκετηρίας τάξιν ἔχουσαν, περιέχουσαν δὲ οὕτως·
9:19 Optimis civibus Judaeis plurimam salutem, et bene valere, et esse felices, rex et principes Antiochus.
*H To his very good subjects the Jews, Antiochus, king and ruler, wisheth much health, and welfare, and happiness.


Ver. 19. Subjects. Lit. "citizens." H. — Similar addresses (v. 20.) were sent by the emperors to the Romans; and by Cæsar and Anthony to their allies. Jos. Ant. xiv. 17. and 22. Tull. Epist.

Τοῖς χρηστοῖς Ἰουδαίοις τοῖς πολίταις πολλὰ χαίρειν, καὶ ὑγιαίνειν, καὶ εὖ πράττειν, βασιλεὺς καὶ στρατηγὸς Ἀντίοχος.
9:20 Si bene valetis, et filii vestri, et ex sententia vobis cuncta sunt, maximas agimus gratias.
If you and your children are well, and if all matters go with you to your mind, we give very great thanks.
Εἰ ἔῤῥωσθε, καὶ τὰ τέκνα καὶ τὰ ἴδια κατὰ γνώμην ἔστιν ὑμῖν, εὔχομαι μὲν τῷ Θεῷ τὴν μεγίστην χάριν, εἰς οὐρανὸν τὴν ἐλπίδα ἔχων.
9:21 Et ego in infirmitate constitutus, vestri autem memor benigne reversus de Persidis locis, et infirmitate gravi apprehensus, necessarium duxi pro communi utilitate curam habere :
As for me, being infirm, but yet kindly remembering you, returning out of the places of Persia, and being taken with a grievous disease, I thought it necessary to take care for the common good:
Κᾀγὼ δὲ ἀσθενῶς διεκείμην, ὑμῶν τὴν τιμὴν καὶ τὴν εὔνοιαν ἄν ἐμνημόνευον φιλοστόργως· ἐπανάγων ἐκ τῶν περὶ τὴν Περσίδα τόπων, καὶ περιπεσὼν ἀσθενείᾳ δυσχέρειαν ἐχούσῃ, ἀναγκαῖον ἡγησάμην φροντίσαι τῆς κοινῆς πάντων ἀσφαλείας·
9:22 non desperans memetipsum, sed spem multam habens effugiendi infirmitatem.
Not distrusting my life, but having great hope to escape the sickness.
Οὐκ ἀπογινώσκων τὰ κατʼ ἐμαυτόν, ἀλλὰ ἔχων πολλὴν ἐλπίδα ἐκφεύξεσθαι τὴν ἀσθένειαν,
9:23 Respiciens autem quod et pater meus, quibus temporibus in locis superioribus ducebat exercitum, ostendit qui post se susciperet principatum :
* Footnotes
  • A.M. 3817, A.C. 187.
*H But considering that my father also, at what time he led an army into the higher countries, appointed who should reign after him:


Ver. 23. Father: Antiochus the great. The Persian monarchs generally took this precaution. — Countries. So profane authors style the provinces beyond the Euphrates. Diodorus, S. Jerom (in Dan. xi.) and others, inform us that Antiochus attempted to plunder the temple of Belus, at Elymais, and took off a vast sum of money under pretext of paying the tribute to the Romans. But the neighbouring nations fell upon him, and cut him with his army to pieces. Philopator succeeded to the throne.

θεωρῶν δὲ ὅτι καὶ ὁ πατήρ καθʼ οὓς καιροὺς εἰς τοὺς ἄνω τόπους ἐστρατοπέδευσεν, ἀνέδειξε τὸν διαδεξόμενον,
9:24 ut si quid contrarium accideret, aut difficile nuntiaretur, scientes hi qui in regionibus erant, cui esset rerum summa derelicta, non turbarentur.
To the end that if any thing contrary to expectation should fall out, or any bad tidings should be brought, they that were in the countries, knowing to whom the whole government was left, might not be troubled.
ὅπως ἐάν τι παράδοξον ἀποβαίνῃ, ἤ καὶ προσαγγελθῇ τι δυοχερὲς, εἰδότες οἱ κατὰ τὴν χώραν ᾧ καταλέλειπται τὰ πράγματα, μὴ ἐπιταράσσωνται·
9:25 Ad haec, considerans de proximo potentes quosque et vicinos temporibus insidiantes, et eventum exspectantes, designavi filium meum Antiochum regem, quem saepe recurrens in superiora regna multis vestrum commendabam : et scripsi ad eum quae subjecta sunt.
*H Moreover, considering that neighbouring princes, and borderers, wait for opportunities, and expect what shall be the event, I have appointed my son, Antiochus, king, whom I often recommended to many of you, when I went into the higher provinces: and I have written to him what I have joined here below.


Ver. 25. Antiochus Eupator, nine years old. — Below. This is lost.

Πρὸς δὲ τούτοις κατανοῶν τοὺς παρακειμένους δυνάστας, καὶ γειτνιῶντας τῇ βασιλείᾳ τοῖς καιροῖς ἐπέχοντας, προσδεχομένους τὸ ἀποβησόμενον, ἀναδέδειχα τὸν υἱὸν μου Ἀντίοχον βασιλέα, ὃν πολλάκις ἀνατρέχων εἰς τὰς ἐπάνω σατραπείας τοῖς πλείστοις ὑμῶν παρακατετιθέμην καὶ συνίστων· γέγραφα δὲ πρὸς αὐτὸν τὰ ὑπογεγραμμένα.
9:26 Ora itaque vos, et peto memores beneficiorum publice et privatim, ut unusquisque conservet fidem ad me et ad filium meum.
*H I pray you, therefore, and request of you, that, remembering favours both public and private, you will every man of you continue to be faithful to me and to my son.


Ver. 26. Favours. He must have been deranged. C.

Παρακαλῶ οὖν ὑμᾶς καὶ ἀξιῶ, μεμνημένους τῶν εὐεργεσιῶν κοινῇ καὶ κατιδίαν, ἕκαστον συντηρεῖν τὴν οὖσαν εὔνοιαν εἰς ἐμὲ καὶ τὸν υἱόν μου.
9:27 Confido enim eum modeste et humane acturum, et sequentem propositum meum, et communem vobis fore.
For I trust that he will behave with moderation and humanity, and following my intentions, will be gracious unto you.
Πέπεισμαι γὰρ αὐτὸν ἐπιεικῶς καὶ φιλανθρώπως παρακολουθοῦντα τῇ ἐμῇ προαιρέσει, συμπεριενεχθήσεσθαι ὑμῖν.
9:28 Igitur homicida et blasphemus pessime percussus, et ut ipse alios tractaverat, peregre in montibus miserabili obitu vita functus est.
* Footnotes
  • A.M. 3839.
*H Thus the murderer and blasphemer being grievously struck, as himself had treated others, died a miserable death in a strange country, among the mountains.


Ver. 28. Mountains, at Tabes, (Polyb.) in Patacene. Curt. v. — Historians relate that he lost his senses, ( δαιμονησας ) being terrified by a demon, on account of his criminal attempt against the temple of Diana. Polyb. excerp. Vales. S. Jer. — This was a real crime in him, as he took the idol for a deity. But his conduct towards the temple and nation of the Jews would probably weigh heavier upon his conscience. C. — S. Cyprian (exhort.) styles him "an inveterate enemy to all good; nay, in Antiochus antichrist is expressed." W.

Ὁ μὲν οὖν ἀνδροφόνος καὶ βλάσφημος τὰ χείριστα παθών, ὡς ἑτέρους διέθηκεν, ἐπὶ ξένης ἐν τοῖς ὄρεσιν οἰκτίστῳ μόρῳ κατέσπρεψε τὸν βίον.
9:29 Transferebat autem corpus Philippus collactaneus ejus : qui, metuens filium Antiochi, ad Ptolemaeum Philometorem in Aegyptum abiit.
*H But Philip, that was brought up with him, carried away his body: and out of fear of the son of Antiochus, went into Egypt to Ptolemee Philometor.


Ver. 29. That was. Syr. "son of his nurse," appointed regent. — Philometor Lysias asserted his title to the regency, and had the young king, so that Philip applied to the Egyptians to help in the execution of the last will of the deceased. C. — Read 1 B. vi. 17. W.

Παρεκομίζετο δὲ τὸ σῶμα Φίλιππος ὁ σύντροφος αὐτοῦ· ὃς καὶ διευλαβηθεὶς τὸν υἱὸν Ἀντιόχου, πρὸς Πτολεμαῖον τὸν Φιλομήτορα εἰς Αἴγυπτον διεκομίσθη.
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