2 Maccabees 11

Not long after this, Lysias, who was the king's guardian and relative and also ran the government, was very angry about the things that had happened.

1Not long after the, Lysias the king’s protector and cousin, who also managed the affairs, took sore displeasure for the things that were done.

NoteLysias was the chief minister of the Seleucid kingdom, the Greek-ruled empire centered in Syria that controlled Judea. "The king's protector" means regent: he governed on behalf of the king and had charge of the king's young son. "Cousin" translates a formal rank at the Seleucid court, roughly "kinsman of the king," an honorary title given to top officials rather than a statement about family.

2He gathered about eighty thousand soldiers, along with all his horsemen, and marched against the Jews. His plan was to turn the city into a place where Greeks would live,

2And when he had gathered about fourscore thousand with all the horsemen, he came against the Jews, thinking to make the city an habitation of the Gentiles,

Note"The city" is Jerusalem. "Gentiles" is the standard King James word for non-Jews; here it means Greek settlers. Planting a Greek population in a conquered city was normal imperial practice, and it would have ended Jerusalem's character as a Jewish city.

3to make money off the temple the way money was made off the other nations' holy places, and to sell the office of high priest every year.

3And to make a gain of the temple, as of the other chapels of the heathen, and to set the high priesthood to sale every year:

NoteHellenistic kings routinely drew revenue from the temples in their territories, treating them as taxable property; "chapels" in the King James means temples or shrines, not small side chapels. The high priesthood in Jewish law was held for life and passed within one family. Auctioning it off annually to the highest bidder, which Seleucid kings had begun doing, made the highest religious office a piece of royal patronage.

4He gave no thought at all to the power of God. He was proud of his tens of thousands of foot soldiers, his thousands of horsemen, and his eighty elephants.

4Not at all considering the power of God but puffed up with his ten thousands of footmen, and his thousands of horsemen, and his fourscore elephants.

NoteWar elephants were the heavy shock weapon of Hellenistic armies, imported from India and used to break infantry lines. "Footmen" means foot soldiers. "Fourscore" is eighty.

5So he came into Judea and approached Bethsura, which was a strong town about five furlongs from Jerusalem, and he attacked it hard.

5So he came to Judea, and drew near to Bethsura, which was a strong town, but distant from Jerusalem about five furlongs, and he laid sore siege unto it.

NoteBethsura (Beth-zur) guarded the southern approach to Jerusalem. A "furlong" here translates the Greek stadion, about two hundred yards, so five furlongs would be barely half a mile. Beth-zur in fact lay some twenty miles south of Jerusalem, and the number in the manuscripts is generally thought to be corrupt.

6When Maccabeus and his men heard that Lysias was laying siege to the strongholds, they and all the people cried out and wept and begged the Lord to send a good angel to rescue Israel.

6Now when they that were with Maccabeus heard that he besieged the holds, they and all the people with lamentation and tears besought the Lord that he would send a good angel to deliver Israel.

Note"Maccabeus" is Judas Maccabeus, leader of the Jewish revolt. The Greek word behind "angel" simply means messenger, a being sent to act on God's behalf. "Besought" means begged.

7Maccabeus himself was the first to pick up weapons. He urged the others to put themselves in danger along with him and help their fellow Jews. So they went out together, willing and ready.

7Then Maccabeus himself first of all took weapons, exhorting the other that they would jeopard themselves together with him to help their brethren: so they went forth together with a willing mind.

8While they were near Jerusalem, a rider in white clothing appeared in front of them, waving golden weapons.

8And as they were at Jerusalem, there appeared before them on horseback one in white clothing, shaking his armour of gold.

NoteAppearances of a shining heavenly horseman at a moment of crisis are a recurring feature of 2 Maccabees, which reports several of them. "Shaking his armour of gold" means brandishing golden weapons.

9Then they all praised the merciful God together, and their courage grew so strong that they were ready to fight not only men but the fiercest animals, and to break through walls of iron.

9Then they praised the merciful God all together, and took heart, insomuch that they were ready not only to fight with men, but with most cruel beasts, and to pierce through walls of iron.

10So they marched forward in their armor, with a helper from heaven, for the Lord was merciful to them.

10Thus they marched forward in their armour, having an helper from heaven: for the Lord was merciful unto them

NoteThe Greek says they advanced in formation, that is, in ordered battle ranks; the King James "in their armour" points to the same picture of an army drawn up for battle.

11They charged at their enemies like lions. They killed eleven thousand foot soldiers and sixteen hundred horsemen, and made all the rest run away.

11And giving a charge upon their enemies like lions, they slew eleven thousand footmen, and sixteen hundred horsemen, and put all the other to flight.

12Many of the enemy escaped wounded and stripped of their gear. Lysias himself ran away in disgrace and got away alive.

12Many of them also being wounded escaped naked; and Lysias himself fled away shamefully, and so escaped.

Note"Naked" in the King James does not mean unclothed. It means stripped of armor and equipment, the standard picture of a soldier who has thrown away his gear to run faster.

13Lysias was a man who could think things through. He weighed up how much he had lost and realized that the Hebrews could not be beaten, because Almighty God was helping them. So he sent messengers to them

13Who, as he was a man of understanding, casting with himself what loss he had had, and considering that the Hebrews could not be overcome, because the Almighty God helped them, he sent unto them,

14and talked them into agreeing to terms in which all their rights were recognized. He also promised that he would persuade the king to become their friend.

14And persuaded them to agree to all reasonable conditions, and promised that he would persuade the king that he must needs be a friend unto them.

15Maccabeus agreed to everything Lysias asked, since he was looking after the good of everyone. And whatever Maccabeus wrote to Lysias about the Jews, the king approved it.

15Then Maccabeus consented to all that Lysias desired, being careful of the common good; and whatsoever Maccabeus wrote unto Lysias concerning the Jews, the king granted it.

16This is what the letter from Lysias to the Jews said: "Lysias sends greetings to the people of the Jews.

16For there were letters written unto the Jews from Lysias to this effect: Lysias unto the people of the Jews sendeth greeting:

17John and Absalom, whom you sent, handed me the written petition below and asked that the things in it be carried out.

17John and Absolom, who were sent from you, delivered me the petition subscribed, and made request for the performance of the contents thereof.

NoteJohn and Absalom are otherwise unknown; they act here as the negotiating delegation sent by the Jewish side. "The petition subscribed" means the written petition attached below.

18So whatever needed to be brought to the king, I told him about, and he agreed to as much as he could.

18Therefore what things soever were meet to be reported to the king, I have declared them, and he hath granted as much as might be.

19If you will stay loyal to the government, then from now on I too will try to work for your good.

19And if then ye will keep yourselves loyal to the state, hereafter also will I endeavour to be a means of your good.

Note"Loyal to the state" translates a phrase meaning goodwill toward the royal government. Lysias is offering protection in exchange for the Jews staying out of further revolt.

20As for the details, I have given instructions both to these men and to the men I am sending, to discuss them with you.

20But of the particulars I have given order both to these and the other that came from me, to commune with you.

21Goodbye. The one hundred forty-eighth year, the twenty-fourth day of the month Dioscorinthius."

21Fare ye well. The hundred and eight and fortieth year, the four and twentieth day of the month Dioscorinthius.

NoteDates in this period are given in the Seleucid era, counted from the founding of the dynasty in 312 BC, so year 148 is roughly 164 BC. "Dioscorinthius" is a month name found nowhere else and is probably a garbled form of a Macedonian month; the Seleucid administration used the Macedonian calendar.

22The king's letter said this: "King Antiochus sends greetings to his brother Lysias.

22Now the king’s letter contained these words: King Antiochus unto his brother Lysias sendeth greeting:

Note"Brother" is another Seleucid court title for a senior official, not a family relationship. Which Antiochus wrote this letter is disputed: since it speaks of "our father" as already dead, it reads as a letter of the boy king Antiochus V, while the letter in verses 27 to 33 appears to come from his father Antiochus IV while he was still alive. The four documents in this chapter are not in chronological order.

23Since our father has gone to the gods, it is our wish that the people in our kingdom live undisturbed, so that each one can take care of his own business.

23Since our father is translated unto the gods, our will is, that they that are in our realm live quietly, that every one may attend upon his own affairs.

Note"Translated unto the gods" is the ordinary Greek court formula for a king's death; Hellenistic rulers were officially declared divine when they died. Antiochus IV had taken the title Epiphanes, "God made manifest."

24We also understand that the Jews did not agree with our father's plan to bring them over to Greek customs, but preferred to keep their own way of living. For this reason they ask us to let them live by their own laws.

24We understand also that the Jews would not consent to our father, for to be brought unto the custom of the Gentiles, but had rather keep their own manner of living: for the which cause they require of us, that we should suffer them to live after their own laws.

NoteAntiochus IV had tried to force Jewish practice into line with Greek religion and customs, banning the Sabbath, circumcision and the Jewish law. The request here is for that policy to be reversed.

25So it is our decision that this nation should be left in peace. We have determined to give them their temple back, so that they may live by the customs of their ancestors.

25Wherefore our mind is, that this nation shall be in rest, and we have determined to restore them their temple, that they may live according to the customs of their forefathers.

NoteThe temple in Jerusalem had been seized in 167 BC and used for Greek worship. "Restore them their temple" means handing the building back for Jewish use.

26You will do well, then, to send word to them and offer them peace, so that when they know our decision they may be encouraged and go about their own business gladly.

26Thou shalt do well therefore to send unto them, and grant them peace, that when they are certified of our mind, they may be of good comfort, and ever go cheerfully about their own affairs.

27The king's letter to the Jewish nation went like this: "King Antiochus sends greetings to the council and the rest of the Jews.

27And the letter of the king unto the nation of the Jews was after this manner: King Antiochus sendeth greeting unto the council, and the rest of the Jews:

Note"The council" is the gerousia, the body of elders that governed Jewish internal affairs in Jerusalem under foreign rule.

28If you are well, that is what we want. We ourselves are also in good health.

28If ye fare well, we have our desire; we are also in good health.

NoteThe opening of this letter follows the standard Greek letter formula of the period, a set exchange of courtesies about health rather than a personal remark.

29Menelaus has told us that you want to go back home and get on with your own work.

29Menelaus declared unto us, that your desire was to return home, and to follow your own business:

NoteMenelaus had bought the high priesthood from Antiochus IV and backed the king's Greek reforms, which makes him the government's man rather than a neutral messenger. "Return home" refers to Jews who had fled Jerusalem during the persecution and fighting.

30So those who want to leave shall have safe travel, with a guarantee of protection, up to the thirtieth day of the month Xanthicus.

30Wherefore they that will depart shall have safe conduct till the thirtieth day of Xanthicus with security.

NoteXanthicus is a month in the Macedonian calendar used by the Seleucid administration, falling roughly in March and April. The offer is a dated amnesty: those who come in by the deadline are safe.

31The Jews shall use their own kinds of food and keep their own laws, just as before, and none of them shall be harmed in any way for things done in ignorance.

31And the Jews shall use their own kind of meats and laws, as before; and none of them any manner of ways shall be molested for things ignorantly done.

Note"Meats" in the King James means food of any kind, not flesh in particular. The point is the Jewish dietary laws, which the persecution had forbidden. "Things ignorantly done" is legal language for offenses committed without full knowledge, the usual basis for an official pardon.

32I have also sent Menelaus, so that he may encourage you.

32I have sent also Menelaus, that he may comfort you.

33Goodbye. In the one hundred forty-eighth year, the fifteenth day of the month Xanthicus."

33Fare ye well. In the hundred forty and eighth year, and the fifteenth day of the month Xanthicus.

NoteYear 148 of the Seleucid era, about 164 BC. This letter is dated to the fifteenth of Xanthicus, which falls before the twenty-fourth of Dioscorinthius in verse 21 if the two calendars line up, another sign that the documents have been copied into the book out of sequence.

34The Romans also sent them a letter that said this: "Quintus Memmius and Titus Manlius, ambassadors of the Romans, send greetings to the people of the Jews.

34The Romans also sent unto them a letter containing these words: Quintus Memmius and Titus Manlius, ambassadors of the Romans, send greeting unto the people of the Jews.

NoteRome was by this time the dominant power in the eastern Mediterranean and dealt directly with subject peoples of the Seleucid kingdom. The second envoy's name appears as Manius in some manuscripts and Manlius in others.

35Whatever Lysias, the king's relative, has granted you, we agree to as well.

35Whatsoever Lysias the king’s cousin hath granted, therewith we also are well pleased.

36But about the matters he decided should be passed on to the king: think them over and then send someone right away, so that we can state terms that suit your case. We are on our way to Antioch now.

36But touching such things as he judged to be referred to the king, after ye have advised thereof, send one forthwith, that we may declare as it is convenient for you: for we are now going to Antioch.

NoteAntioch, on the Orontes river in Syria, was the capital of the Seleucid kingdom. "That we may declare as it is convenient for you" means so that we can put the terms in a form that suits your case.

37So send someone quickly, so that we may know what you have decided.

37Therefore send some with speed, that we may know what is your mind.

38Goodbye. This one hundred forty-eighth year, the fifteenth day of the month Xanthicus."

38Farewell. This hundred and eight and fortieth year, the fifteenth day of the month Xanthicus.