2 Maccabees 14

Three years later, news came to Judas that Demetrius the son of Seleucus had sailed into the harbor of Tripolis with a large army and a fleet,

1After three years was Judas informed, that Demetrius the son of Seleucus, having entered by the haven of Tripolis with a great power and navy,

NoteDemetrius I was the son of Seleucus IV and had been held in Rome as a hostage for years while the throne passed to his young cousin Antiochus V. He escaped and landed at Tripolis, a port on the Phoenician coast in what is now Lebanon, to claim the kingdom.

2and had taken control of the country, after killing Antiochus and Lysias, who had been his guardian.

2Had taken the country, and killed Antiochus, and Lysias his protector.

NoteAntiochus V came to the throne as a boy, and Lysias, a senior officer, ruled in his name as his guardian. Demetrius had both of them killed on taking power, in about 162 BC.

3Now a man named Alcimus, who had been high priest before, had deliberately made himself unclean during the time when the Jews kept themselves apart from the Gentiles. He saw that there was no way to save himself and no way to come near the holy altar again.

3Now one Alcimus, who had been high priest, and had defiled himself wilfully in the times of their mingling with the Gentiles, seeing that by no means he could save himself, nor have any more access to the holy altar,

NoteThe Greek text says Alcimus polluted himself in the times when there was *no* mingling with the Gentiles; that is, he adopted Greek ways during the very years when other Jews were refusing to. The KJV translators read the sentence the other way around. "Defiled" is ritual language: a priest who had taken part in Gentile worship or eaten forbidden food was disqualified from serving at the altar, which is why he had "no more access" to it. Gentiles are simply non-Jews.

4So he came to King Demetrius in about the one hundred fifty-first year. He brought him a gold crown, a palm branch, and some of the olive branches used at the temple festivals. That day he said nothing more.

4Came to king Demetrius in the hundred and one and fiftieth year, presenting unto him a crown of gold, and a palm, and also of the boughs which were used solemnly in the temple: and so that day he held his peace.

NoteDates in this book are counted from the start of the Seleucid kingdom in 312/311 BC, so the one hundred fifty-first year is about 161 BC. A gold crown and a palm branch were the standard gifts a subject city or official presented to a Hellenistic king as a token of loyalty. The olive branches were carried in temple festivals, so bringing them signaled that Alcimus spoke for the temple.

5But he got his chance to push his own reckless scheme forward. Demetrius called him into a meeting of his council and asked how the Jews felt and what they meant to do. Alcimus answered him:

5Howbeit having gotten opportunity to further his foolish enterprize, and being called into counsel by Demetrius, and asked how the Jews stood affected, and what they intended, he answered thereunto:

6"The Jews who are called Assideans, whose leader is Judas Maccabeus, keep the war going and stir up rebellion. They will not let the kingdom be at peace.

6Those of the Jews that he called Assideans, whose captain is Judas Maccabeus, nourish war and are seditious, and will not let the rest be in peace.

Note"Assideans" is the Greek spelling of the Hebrew Hasidim, "the loyal" or "the devout," a group that had joined the Maccabean revolt in defense of the Jewish law. Alcimus is naming an organized party, not a crowd.

7So I, having been stripped of the honor that belonged to my ancestors: I mean the high priesthood, have now come here.

7Therefore I, being deprived of mine ancestors’ honour, I mean the high priesthood, am now come hither:

NoteThe high priesthood was a hereditary office held within one priestly family, and under Seleucid rule it also made its holder the head of the Jewish nation in its dealings with the king. That is why Alcimus calls it his ancestors' honor and why he is appealing to the king to get it back: by this period the king appointed the high priest.

8I came first because I truly care about what concerns the king, and second because I also have the good of my own countrymen in mind. The reckless dealings of the people I just spoke of have brought our whole nation into great trouble.

8First, verily for the unfeigned care I have of things pertaining to the king; and secondly, even for that I intend the good of mine own countrymen: for all our nation is in no small misery through the unadvised dealing of them aforersaid.

9So, O king, since you know all this, take thought for our country and our nation, which is pressed on every side, with the same kindness that you readily show to everyone.

9Wherefore, O king, seeing knowest all these things, be careful for the country, and our nation, which is pressed on every side, according to the clemency that thou readily shewest unto all.

10For as long as Judas is alive, it is impossible for the government to be at peace."

10For as long as Judas liveth, it is not possible that the state should be quiet.

11As soon as he had said this, the king's other friends, who had ill will against Judas, stirred Demetrius up even more.

11This was no sooner spoken of him, but others of the king’s friends, being maliciously set against Judas, did more incense Demetrius.

Note"The king's friends" was a formal rank at a Hellenistic court, an official title for members of the royal council, not a description of personal friendship.

12At once the king called Nicanor, who had been in charge of the elephants, made him governor of Judea, and sent him out,

12And forthwith calling Nicanor, who had been master of the elephants, and making him governor over Judea, he sent him forth,

NoteWar elephants were the Seleucid army's heaviest and most prestigious arm, so "master of the elephants" marks Nicanor as a senior commander. Judea was a district of the Seleucid kingdom, and a governor held both civil and military authority over it.

13with orders to kill Judas, to scatter the men who were with him, and to make Alcimus high priest of the great temple.

13Commanding him to slay Judas, and to scatter them that were with him, and to make Alcimus high priest of the great temple.

14The Gentiles in Judea who had driven Judas out came flocking to Nicanor, thinking that harm and disaster for the Jews would mean good fortune for themselves.

14Then the heathen, that had fled out of Judea from Judas, came to Nicanor by flocks, thinking the harm and calamities ot the Jews to be their welfare.

15When the Jews heard that Nicanor was coming and that the Gentiles were attacking them, they threw dirt on their heads and prayed to the one who had established his people forever, and who always helps those who belong to him by showing that he is present.

15Now when the Jews heard of Nicanor’s coming, and that the heathen were up against them, they cast earth upon their heads, and made supplication to him that had established his people for ever, and who always helpeth his portion with manifestation of his presence.

NoteThrowing dirt or ashes on the head was a recognized public gesture of grief and desperation. Where the KJV says God "helpeth his portion," the word translated "portion" means an allotted inheritance or share: Israel is spoken of as the plot of ground God took for himself.

16At their leader's command they set out from that place at once and came up against the enemy at the town called Dessau.

16So at the commandment of the captain they removed straightways from thence, and came near unto them at the town of Dessau.

NoteThe place name is uncertain. Greek manuscripts read Dessau, Lessau, or Adasa, and the site has not been identified.

17Simon, the brother of Judas, had already gone into battle against Nicanor, but he was set back a little by the sudden dismay his opponents caused.

17Now Simon, Judas’ brother, had joined battle with Nicanor, but was somewhat discomfited through the sudden silence of his enemies.

NoteThe KJV "discomfited" means checked or thrown back in battle, not embarrassed. The Greek of this verse is obscure and translators divide over what exactly went wrong for Simon.

18Even so, when Nicanor heard how brave the men with Judas were, and how much courage they had in fighting for their country, he did not dare to settle the matter by the sword.

18Nevertheless Nicanor, hearing of the manliness of them that were with Judas, and the courageousness that they had to fight for their country, durst not try the matter by the sword.

19So he sent Posidonius, Theodotus, and Mattathias to make peace.

19Wherefore he sent Posidonius, and Theodotus, and Mattathias, to make peace.

NoteThe Greek says he sent them to give and receive pledges, the formal exchange of guarantees that opened negotiations between armies.

20They talked the terms over for a long time. Their leader told the people about them, and it was clear that they were all of one mind, so they agreed to the terms.

20So when they had taken long advisement thereupon, and the captain had made the multitude acquainted therewith, and it appeared that they were all of one mind, they consented to the covenants,

21They set a day to meet together by themselves. When the day came, seats were set out for each of them.

21And appointed a day to meet in together by themselves: and when the day came, and stools were set for either of them,

NoteThe KJV "stools" means chairs of state set out for a formal conference between the two leaders. Some Greek manuscripts also have a chariot coming forward from each army.

22Judas stationed armed men ready at useful places, in case the enemy should suddenly try some treachery. So they held a peaceful meeting.

22Ludas placed armed men ready in convenient places, lest some treachery should be suddenly practised by the enemies: so they made a peaceable conference.

23Nicanor stayed in Jerusalem and did no harm. He sent away the crowds of people who came flocking to him.

23Now Nicanor abode in Jerusalem, and did no hurt, but sent away the people that came flocking unto him.

24He did not want Judas out of his sight, for he loved the man deeply.

24And he would not willingly have Judas out of his sight: for he love the man from his heart

25He also urged him to marry and have children. So Judas married, settled down quietly, and shared in ordinary life.

25He prayed him also to take a wife, and to beget children: so he married, was quiet, and took part of this life.

26But Alcimus saw the affection between them, and he thought about the agreements they had made. He went to Demetrius and told him that Nicanor was disloyal to the government, because he had appointed Judas, a traitor to the kingdom, to be the king's successor.

26But Alcimus, perceiving the love that was betwixt them, and considering the covenants that were made, came to Demetrius, and told him that Nicanor was not well affected toward the state; for that he had ordained Judas, a traitor to his realm, to be the king’s successor.

NoteThe Greek word behind "successor" was a court title meaning designated deputy or heir to an office. The accusation is that Nicanor had given that rank to Judas, who in the king's eyes was a rebel.

27Then the king flew into a rage. Stirred up by the accusations of that most wicked man, he wrote to Nicanor, saying that he was very displeased with the agreements and ordering him to send Maccabeus to Antioch as a prisoner, and quickly.

27Then the king being in a rage, and provoked with the accusations of the most wicked man, wrote to Nicanor, signifying that he was much displeased with the covenants, and commanding him that he should send Maccabeus prisoner in all haste unto Antioch.

NoteAntioch, on the Orontes river in northern Syria, was the Seleucid capital, roughly three hundred miles north of Jerusalem.

28When this reached Nicanor's ears, he was badly shaken, and it troubled him deeply to cancel the terms they had agreed on, since the man had done nothing wrong.

28When this came to Nicanor’s hearing, he was much confounded in himself, and took it grievously that he should make void the articles which were agreed upon, the man being in no fault.

29But because there was no going against the king, he watched for the right moment to carry this out by a trick.

29But because there was no dealing against the king, he watched his time to accomplish this thing by policy.

30Yet Maccabeus noticed that Nicanor was becoming rude to him and was treating him more roughly than he used to. Seeing that such sour behavior did not come from anything good, he gathered a good number of his men and kept away from Nicanor.

30Notwithstanding, when Maccabeus saw that Nicanor began to be churlish unto him, and that he entreated him more roughly than he was wont, perceiving that such sour behaviour came not of good, he gathered together not a few of his men, and withdrew himself from Nicanor.

31But the other man, learning that Judas had cleverly gotten ahead of him and beaten him at it, came into the great and holy temple and ordered the priests, who were offering their usual sacrifices, to hand the man over to him.

31But the other, knowing that he was notably prevented by Judas’ policy, came into the great and holy temple, and commanded the priests, that were offering their usual sacrifices, to deliver him the man.

NoteThe "usual sacrifices" were the offerings made every morning and evening in the temple. Nicanor is interrupting them and demanding that the priests hand a man over from the sanctuary itself.

32They swore that they did not know where the man he was looking for was.

32And when they sware that they could not tell where the man was whom he sought,

33So he stretched out his right hand toward the temple and swore this oath: "If you will not hand Judas over to me as a prisoner, I will level this temple of God to the ground, and break down the altar, and build here a famous temple to the god Bacchus."

33He stretched out his right hand toward the temple, and made an oath in this manner: If ye will not deliver me Judas as a prisoner, I will lay this temple of God even with the ground, and I will break down the altar, and erect a notable temple unto Bacchus.

NoteStretching out the right hand toward the temple was the gesture that accompanied a formal oath. Bacchus is the Roman name for the Greek god Dionysus; under Antiochus IV, Jews had been forced to march in Dionysus processions wearing ivy wreaths, so the threat names a specific humiliation already within living memory.

34After saying this he left. Then the priests lifted up their hands toward heaven and called on the one who had always defended their nation, and they said this:

34After these words he departed. Then the priests lifted up their hands toward heaven, and besought him that was ever a defender of their nation, saying in this manner;

35"You, O Lord of all things, need nothing, yet you were pleased that the temple where you live should be among us.

35Thou, O Lord of all things, who hast need of nothing, wast pleased that the temple of thine habitation should be among us:

36So now, O holy Lord of all holiness, keep this house forever undefiled, for it was cleansed only lately, and shut every unrighteous mouth."

36Therefore now, O holy Lord of all holiness, keep this house ever undefiled, which lately was cleansed, and stop every unrighteous mouth.

Note"Lately cleansed" refers to the purification and rededication of the temple after its desecration under Antiochus IV, about three years before this, the event later commemorated at Hanukkah. The closing phrase "stop every unrighteous mouth" is absent from some Greek manuscripts.

37Now a man named Razis was accused before Nicanor. He was one of the elders of Jerusalem, a man who loved his countrymen and had a very good name, and because of his kindness he was called a father of the Jews.

37Now was there accused unto Nicanor one Razis, one of the elders of Jerusalem, a lover of his countrymen, and a man of very good report, who for his kindness was called a father of the Jews.

NoteThe elders of Jerusalem formed the gerousia, the council that ran the city's internal affairs. "A father of the Jews" was an honorific title, not a family relationship.

38In earlier times, when the Jews kept themselves apart from the Gentiles, he had been accused of following the Jewish religion, and he had boldly risked his body and his life with all his strength for that religion.

38For in the former times, when they mingled not themselves with the Gentiles, he had been accused of Judaism, and did boldly jeopard his body and life with all vehemency for the religion of the Jews.

NoteThe KJV "accused of Judaism" uses one of the earliest recorded appearances of that word, Greek Ioudaismos. Under Antiochus IV, keeping the Jewish law had been made a crime punishable by death, so this was a criminal charge and not a description.

39So Nicanor, wanting to show plainly the hatred he had for the Jews, sent more than five hundred soldiers to arrest him.

39So Nicanor, willing to declare the hate that he bare unto the Jews, sent above five hundred men of war to take him:

40For he thought that by taking Razis he would do the Jews great harm.

40For he thought by taking him to do the Jews much hurt.

41When the crowd was about to take the tower and was forcing the outer door, and called for fire to be brought to burn it, Razis, about to be caught on every side, fell on his own sword.

41Now when the multitude would have taken the tower, and violently broken into the outer door, and bade that fire should be brought to burn it, he being ready to be taken on every side fell upon his sword;

NoteThe "multitude" here is the five hundred soldiers sent to arrest him. The tower was a fortified private house with a walled courtyard, the kind a wealthy man in the countryside might live in.

42He chose to die nobly rather than fall into the hands of wicked men and be treated in a way unworthy of his noble birth.

42Choosing rather to die manfully, than to come into the hands of the wicked, to be abused otherwise than beseemed his noble birth:

Note"Abused" in the KJV means shamefully mistreated: torture and public degradation of a prisoner. Dying nobly rather than falling into enemy hands is standard Greek vocabulary for an honorable death, and the author tells the scene in those terms.

43But in his haste he missed his stroke, and the crowd was already rushing in through the doors. So he ran boldly up onto the wall and threw himself down bravely into the thickest part of them.

43But missing his stroke through haste, the multitude also rushing within the doors, he ran boldly up to the wall, and cast himself down manfully among the thickest of them.

44But they quickly drew back, and a space opened up, and he landed on the middle of his side.

44But they quickly giving back, and a space being made, he fell down into the midst of the void place.

45There was still breath in him, and burning with anger he got up. Though his blood gushed out like jets of water and his wounds were terrible, he ran through the middle of the crowd. He stood on a steep rock,

45Nevertheless, while there was yet breath within him, being inflamed with anger, he rose up; and though his blood gushed out like spouts of water, and his wounds were grievous, yet he ran through the midst of the throng; and standing upon a steep rock,

46and when his blood was now completely gone, he pulled out his insides, took them in both his hands, and threw them at the crowd. Calling on the Lord of life and spirit to give them back to him, he died in this way.

46When as his blood was now quite gone, he plucked out his bowels, and taking them in both his hands, he cast them upon the throng, and calling upon the Lord of life and spirit to restore him those again, he thus died.

Note"Bowels" means the intestines. The prayer that God give them back to him uses the language of bodily restoration found elsewhere in this book, where the mother and her sons expect their torn bodies to be returned to them.