2 Maccabees · Catholic Public Domain Version
2 Maccabees 2 Catholic Public Domain Version
Notes on this text (3)
- Esther and Daniel are the Vulgate books (Esther 1–16 with the Greek additions as chapters 10:4–16; Daniel 1–14 with the Song of the Three, Susanna and Bel). Baruch 6 is the Letter of Jeremiah.
- The translator's footnotes, cross-references, chapter summaries and book introductions in the CrossWire module are not shown.
- No imprimatur; single translator.
1 Now it is found in the descriptions of the prophet Jeremiah that he ordered those who transmigrated to take the fire, just as it was signified and as he ordered, into the transmigration.
1 It is also found in the records that Jeremiah the prophet commanded those who were carried away to take some of the fire, as has been mentioned,
2 And he gave them the law, so that they would never forget the commandments of the Lord, and so that they would not go astray in their minds, seeing the idols of gold and silver, and their ornaments.
2 and how that the prophet charged those who were carried away, having given them the law, that they should not forget the statutes of the Lord or be led astray in their minds when they saw images of gold and silver, and their adornment.
3 And in this manner, with other sayings, he exhorted them, lest they remove the law from their heart.
3 With other such words he exhorted them, that the law should not depart from their hearts.
4 Furthermore, it was in the same writing, how the prophet, by divine response, ordered that the tabernacle and the ark be made to accompany him, until he exited from the mountain, where Moses ascended and saw the inheritance of God.
4 It was in the writing that the prophet, being warned by God, commanded that the tabernacle and the ark should follow with him, when he went out to the mountain where Moses had gone up and saw God’s inheritance.
5 And arriving there, Jeremiah found a place in a cave. And he brought both the tabernacle, and the ark, and the altar of incense into that place, and he obstructed the opening.
5 Jeremiah came and found a cave, he brought the tabernacle, the ark, and the altar of incense into it; then he sealed the entrance.
6 And certain ones of those who followed him, approached to make note of the location, but they were not able to find it.
6 Some of those who followed with him came there that they might mark the way, and could not find it.
7 But when Jeremiah knew of it, he blamed them, saying: “The place shall be unknown, until God shall gather together the congregation of the people, and until he may be favorably inclined.
7 But when Jeremiah learned about that, he rebuked them, saying, “The place shall be unknown until God gathers the people together again and shows mercy.
8 And then the Lord will reveal these things, and the majesty of the Lord shall appear, and there will be a cloud, just as it was also manifested to Moses, and just as he manifested these when Solomon petitioned that the place should be sanctified to the great God.
8 Then the Lord will disclose these things, and the glory of the Lord shall be seen with the cloud, as it was also shown to Moses, also as Solomon implored that the place might be consecrated greatly,
9 For he also drew upon wisdom magnificently, and so, having wisdom, he offered the sacrifice of the dedication and the consummation of the temple.
9 and it was also declared that he, having wisdom, offered a sacrifice of dedication, and of the finishing of the temple.
10 And, just as Moses prayed to the Lord, and fire descended from heaven and consumed the holocaust, so also Solomon prayed and fire descended from heaven and consumed the holocaust.
10 As Moses prayed to the Lord and fire came down out of heaven and consumed the sacrifice, even so Solomon also prayed, and the fire came down and consumed the burnt offerings.
11 And Moses said that it was consumed because the sin offering was not eaten.
11 Moses said, ‘Because the sin offering had not been eaten, it was consumed in like manner.’
12 And similarly, Solomon also celebrated the eight days of the dedication.
12 Likewise Solomon kept the eight days.”
13 Moreover, these same things were put into the descriptions and commentaries of Nehemiah, including how, when constructing a library, he gathered together from the regions the books of the Prophets, and of David, and the epistles of the kings, and from the holy gifts.
13 The same things were reported both in the public archives and in Nehemiah’s records, and also how he, founding a library, gathered together the books about the kings and prophets, and the writings of David, and letters of kings about sacred gifts.
14 And, similarly, Judas also gathered together all the things that were destroyed by the war that befell us, and these are with us.
14 In like manner Judas also gathered together for us all those books that had been scattered by reason of the war, and they are still with us.
15 Therefore, if you desire these things, send those who may carry them to you.
15 If therefore you have need of them, send some people to bring them to you.
16 And so, since we will be celebrating the purification, we wrote to you. Therefore, you will do well, if you keep these days.
16 Seeing then that we are about to celebrate the purification, we write to you. You will therefore do well if you celebrate the days.
17 But we hope that God, who has freed his people and has rendered to all the inheritance, and the kingdom, and the priesthood, and sanctification,
17 Now God, who saved all his people, and restored the heritage to all, with the kingdom, the priesthood, and the consecration,
18 just as he promised in the law, will quickly have mercy on us and will gather us together from under heaven into the holy place.
18 even as he promised through the law—in God have we hope, that he will soon have mercy upon us, and gather us together out of everywhere under heaven into his holy place; for he delivered us out of great evils, and purified the place. ———————
19 For he has rescued us from great perils, and he has purged the place.
19 Now the things concerning Judas Maccabaeus and his brothers, the purification of the greatest temple, the dedication of the altar,
20 The truth about Judas Maccabeus, and his brothers, and the purification of the great temple, and the dedication of the altar,
20 and further the wars against Antiochus Epiphanes and Eupator his son,
21 and also about the battles, which pertain to Antiochus the illustrious, and his son, Eupator,
21 and the manifestations that came from heaven to those who fought with one another in brave deeds for the religion of the Jews; so that, being but a few, they seized the whole country, chased the barbarous multitudes,
22 and about the illuminations, which came from heaven to those who acted on behalf of the Jews with fortitude, was such that they, though few, vindicated the entire region and put to flight a multitude of the barbarous,
22 recovered again the temple renowned all the world over, freed the city, and restored the laws which were about to be overthrown, seeing the Lord became gracious to them with all kindness.
23 and recovered the most famous temple in the whole world, and freed the city, and restored the laws that were abolished. For the Lord, with all tranquility, was acting favorably toward them.
23 These things which have been declared by Jason of Cyrene in five books, we will attempt to abridge in one book.
24 And similar things as have been comprised in five books by Jason the Cyrenean, we have attempted to abridge into one volume.
24 For having in view the confused mass of the numbers, and the difficulty which awaits those who would enter into the narratives of the history, by reason of the abundance of the matter,
25 For, considering the multitude of the books, and the difficulty that those who are willing to undertake the narrations of histories find, due to the multitude of events,
25 we were careful that those who choose to read may be attracted, and that those who wish us well may find it easy to recall, and that all readers may benefit.
26 we have taken care, so that, indeed, those who are willing to read may have delights of the mind, and so that, in truth, the studious may more easily be able to commit it to memory, and also so that all readers may find it useful.
26 Although to us, who have taken upon ourselves the painful labor of the abridgement, the task is not easy, but a matter of sweat and sleeplessness,
27 And indeed, we ourselves, who have taken up the task of abridging this work, have no easy labor. For, in truth, more correctly, we have assumed an activity full of vigilance and sweat.
27 even as it is no light thing to him who prepares a banquet, and seeks the benefit of others. Nevertheless, for the sake of the gratitude of the many we will gladly endure the painful labor,
28 Just as those who prepare a feast also seek to be attentive to the will of others, for the sake of the gratitude of many, we willingly undertake the labor.
28 leaving to the historian the exact handling of every particular, and again having no strength to fill in the outlines of our abridgement.
29 Indeed, leaving to the authors the truths about particular details, we instead have been devoted to this form, striving to be brief.
29 For as the masterbuilder of a new house must care for the whole structure, and again he who undertakes to decorate and paint it must seek out the things fit for its adorning; even so I think it is also with us.
30 For, just as the architect of a new house will have concern for the entire structure, and, in truth, he who takes care to paint it will seek out what is fitting to adorn it, so also should such things be considered by us.
30 To occupy the ground, and to indulge in long discussions, and to be curious in particulars, is fitting for the first author of the history;
31 Moreover, to collect knowledge, and to order words, and to discuss every particular point attentively, is the duty of the author of a history.
31 but to strive after brevity of expression, and to avoid a labored fullness in the treatment, is to be granted to him who would bring a writing into a new form.
32 Yet truly, to pursue brevity of speech, and to shun the extension of matters, is conceded to an abbreviator.
32 Here then let’s begin the narration, only adding this much to that which has already been said; for it is a foolish thing to make a long prologue to the history, and to abridge the history itself.
33 Therefore, here we will begin the narration. Let so much be sufficient to say in preface. For it is foolish to go on and on before the account, when the account itself is succinct.
33 Not in this translation