2 Maccabees 4

This is the same Simon we spoke about before, the one who had informed about the money and betrayed his own country. He told lies about Onias, saying Onias was the one who had frightened Heliodorus and had caused all this trouble.

1This Simon now, of whom we spake afore, having been a betrayer of the money, and of his country, slandered Onias, as if he had terrified Heliodorus, and been the worker of these evils.

NoteThe back story is in chapter 3: Simon, an official of the Jerusalem temple, told the Seleucid government that the temple treasury held money the crown could seize, and the king's minister Heliodorus came to take it and was driven off. Onias was the high priest then. "A betrayer of the money" means Simon had given away the secret of those funds.

2He dared to call Onias a plotter against the state, though Onias had done good for the city, protected his own people, and cared deeply about keeping the laws.

2Thus was he bold to call him a traitor, that had deserved well of the city, and tendered his own nation, and was so zealous of the laws.

Note"The laws," here and throughout the chapter, means the law of Moses, the body of commandments that governed Jewish worship, diet, and daily life. To be "zealous of the laws" was to insist that Jerusalem be run by them.

3But their hatred grew so great that murders were being committed by one of the men in Simon's group.

3But when their hatred went so far, that by one of Simon’s faction murders were committed,

4Onias saw how dangerous this quarrel was. He also saw that Apollonius, who was governor of Coelesyria and Phoenicia, was raging and making Simon's spite even worse.

4Onias seeing the danger of this contention, and that Apollonius, as being the governor of Celosyria and Phenice, did rage, and increase Simon’s malice,

NoteCoelesyria and Phoenicia was one large province of the Seleucid empire, covering roughly the modern Lebanese coast, southern Syria, and Judea. Its governor was the highest royal authority over Jerusalem, so his backing made Simon dangerous.

5So he went to the king. He did not go to accuse his own countrymen, but because he was looking for what was good for everyone, both for the public and for each person.

5He went to the king, not to be an accuser of his countrymen, but seeking the good of all, both publick and private:

6For he saw that the country could not stay peaceful, and that Simon would not stop his foolish behavior, unless the king dealt with it.

6For he saw that it was impossible that the state should continue quiet, and Simon leave his folly, unless the king did look thereunto.

7But after Seleucus died, and Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias worked behind the scenes to make himself high priest.

7But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest,

NoteSeleucus IV was assassinated in 175 BC, and his brother succeeded him as Antiochus IV. "Epiphanes" is a title he stamped on his own coins; it means roughly "the god made visible." The Seleucids were a Greek dynasty ruling from Antioch in Syria, and Judea was part of their territory. The high priest was head of the temple and the leading figure of the Jewish nation, holding office for life and by inheritance in one family. Jason's move treats the office instead as a post the foreign king could sell.

8In an audience with the king, he promised him three hundred and sixty talents of silver, and eighty talents more out of another source of income.

8Promising unto the king by intercession three hundred and threescore talents of silver, and of another revenue eighty talents:

NoteA talent was a large unit of weight used to reckon money, about seventy five pounds of silver, worth roughly six thousand drachmas; a drachma was about a day's pay for a working man. Three hundred and sixty talents was an enormous sum, a bribe on the scale of a national tribute payment.

9On top of this, he promised to hand over one hundred and fifty more, if he could be given permission to set up a training ground for exercise, and to train young men there in the ways of the other nations, and to register the people of Jerusalem under the name of Antiochians.

9Beside this, he promised to assign an hundred and fifty more, if he might have licence to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem by the name of Antiochians.

NoteA "place for exercise" is a gymnasium, the central institution of a Greek city, where young men trained naked, were educated, and took part in the festivals of the Greek gods. It carried Greek religion and Greek social life with it, which is why building one was not a neutral act. To "write them of Jerusalem by the name of Antiochians" means enrolling the citizens of Jerusalem as members of a Greek-style city corporation named for the king.

10The king agreed to this, and as soon as Jason had the office in his hands, he began changing his own people over to the Greek way of life.

10Which when the king had granted, and he had gotten into his hand the rule he forthwith brought his own nation to Greekish fashion.

11There were royal privileges that had been granted to the Jews as a special favor, obtained through John the father of Eupolemus, the man who went as an envoy to Rome to make a friendship and an alliance. Jason took these away. He put an end to the ways of governing that agreed with the law, and brought in new customs that went against the law.

11And the royal privileges granted of special favour to the Jews by the means of John the father of Eupolemus, who went ambassador to Rome for amity and aid, he took away; and putting down the governments which were according to the law, he brought up new customs against the law:

NoteThe Greek does not make clear whether the mission to Rome was carried out by John himself or by his son Eupolemus, who is known elsewhere as an envoy sent to Rome around 161 BC. The "royal privileges" were a charter from earlier Seleucid kings guaranteeing that the Jews could live by their ancestral law.

12He gladly built a training ground for exercise right below the citadel, and he brought the leading young men under his control and made them wear the Greek hat.

12For he built gladly a place of exercise under the tower itself, and brought the chief young men under his subjection, and made them wear a hat.

NoteThe hat is the petasos, a broad brimmed Greek hat worn by young men enrolled in the gymnasium and associated with the god Hermes. Wearing it publicly marked a young Jew as a member of the Greek athletic corps. The "tower" is the fortified citadel overlooking the temple, so the exercise ground stood directly below the sanctuary.

13Greek ways were now at their height, and foreign customs kept spreading, because of the extreme irreverence of Jason, that godless man who was no true high priest.

13Now such was the height of Greek fashions, and increase of heathenish manners, through the exceeding profaneness of Jason, that ungodly wretch, and no high priest;

NoteThe word behind "Greek fashions" is hellenismos, which appears here for the first time in surviving Greek literature. It means the adoption of Greek language, dress, education, and civic customs. Calling Jason "no high priest" is a judgment on his conduct, not a denial that he held the office.

14It went so far that the priests had no heart left for serving at the altar. They looked down on the temple and neglected the sacrifices, and hurried to share in what was unlawfully provided at the wrestling ground, once the call came for the discus throwing.

14That the priests had no courage to serve any more at the altar, but despising the temple, and neglecting the sacrifices, hastened to be partakers of the unlawful allowance in the place of exercise, after the game of Discus called them forth;

NoteThe wrestling ground was the palaestra attached to the gymnasium, where food and oil were supplied to those training. The "unlawful allowance" is what was provided there, unlawful because it came with Greek religious observance and because athletes exercised naked. The call for the discus throwing was the signal that opened the day's exercise. Priests answering it were walking away from their assigned turn of duty at the altar.

15They set no value on the honors of their fathers, and thought the prestige of the Greeks was best of all.

15Not setting by the honours of their fathers, but liking the glory of the Grecians best of all.

16Because of this, a bitter disaster came on them. The very people whose ways they followed so eagerly, and whom they wanted to be like in everything, became their enemies and punished them.

16By reason whereof sore calamity came upon them: for they had them to be their enemies and avengers, whose custom they followed so earnestly, and unto whom they desired to be like in all things.

17For it is no small thing to act wickedly against the laws of God. What comes later will make this plain.

17For it is not a light thing to do wickedly against the laws of God: but the time following shall declare these things.

18Now the games that were held every fifth year were being kept at Tyre, and the king was there.

18Now when the game that was used every faith year was kept at Tyrus, the king being present,

NoteThese are quadrennial games on the model of the Olympics, counted in the ancient way as falling every fifth year. The games at Tyre were held in honor of the city's chief god, and cities in the region sent official delegations to them.

19This disgraceful Jason sent official envoys from Jerusalem, men registered as Antiochians, carrying three hundred silver drachmas for the sacrifice to Hercules. Even the men carrying the money thought it was not right to spend it on the sacrifice, since that was not fitting, but that it should be kept for another expense.

19This ungracious Jason sent special messengers from Jerusalem, who were Antiochians, to carry three hundred drachms of silver to the sacrifice of Hercules, which even the bearers thereof thought fit not to bestow upon the sacrifice, because it was not convenient, but to be reserved for other charges.

NoteThe envoys are theoroi, formal delegates sent by a city to represent it at the great games and to present a gift at the host god's sacrifice. "Hercules" is the Greek Herakles, whom Greeks identified with Melqart, the chief god of Tyre. Three hundred drachmas was about three hundred days' wages for a laborer, a modest sum for such a delegation.

20So this money, as far as the sender meant it, was set aside for the sacrifice to Hercules, but because of the men who carried it, it went instead toward building warships.

20This money then, in regard of the sender, was appointed to Hercules’ sacrifice; but because of the bearers thereof, it was employed to the making of gallies.

NoteThe Berean translation names them triremes: long oared warships, the standard naval vessel of the eastern Mediterranean.

21Now Apollonius the son of Menestheus was sent to Egypt for the crowning of King Ptolemy Philometor. Antiochus learned that Philometor was not friendly toward his interests, so he took steps for his own safety. He went to Joppa, and from there to Jerusalem.

21Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:

NotePtolemy VI Philometor was the boy king of Egypt and Antiochus's nephew; Apollonius went to his enthronement as the Seleucid representative. The Greek is ambiguous about who was found "not to be well affected": the Egyptian court or Apollonius himself. Joppa is the port on the Judean coast, modern Jaffa, and the road inland from it runs up to Jerusalem.

22There Jason and the city gave him a splendid welcome, and he was brought in with torches burning and loud shouting. Afterward he marched with his army into Phoenicia.

22Where he was honourably received of Jason, and of the city, and was brought in with torch alight, and with great shoutings: and so afterward went with his host unto Phenice.

NoteA procession with torches and shouting was the standard civic welcome a Greek city gave a visiting king. Jason is greeting Antiochus as a loyal Hellenistic town would.

23Three years later, Jason sent Menelaus, the brother of the Simon mentioned earlier, to carry the money to the king and to bring up certain matters that needed attention.

23Three years afterward Jason sent Menelaus, the aforesaid Simon’s brother, to bear the money unto the king, and to put him in mind of certain necessary matters.

24But when he was brought before the king, he honored him for the splendid display of his power, and he got the priesthood for himself by offering three hundred talents of silver more than Jason had.

24But he being brought to the presence of the king, when he had magnified him for the glorious appearance of his power, got the priesthood to himself, offering more than Jason by three hundred talents of silver.

NoteThe Greek can be read two ways: that Menelaus was exalted by the king's display of authority, or that Menelaus glorified the king, that is, flattered him. The rendering chooses the second.

25So he came back with the king's orders, bringing nothing that suited a high priest, but having the fury of a cruel tyrant and the rage of a wild animal.

25So he came with the king’s mandate, bringing nothing worthy the high priesthood, but having the fury of a cruel tyrant, and the rage of a savage beast.

26So Jason, who had pushed his own brother out of office, was pushed out by another man, and had to run away to the country of the Ammonites.

26Then Jason, who had undermined his own brother, being undermined by another, was compelled to flee into the country of the Ammonites.

NoteThe country of the Ammonites lay east of the Jordan, around modern Amman, outside Seleucid Judea and beyond easy reach of Jerusalem.

27Menelaus now held the office. But as for the money he had promised the king, he made no proper arrangement to pay it, even though Sostratus, the commander of the citadel, kept demanding it.

27So Menelaus got the principality: but as for the money that he had promised unto the king, he took no good order for it, albeit Sostratis the ruler of the castle required it:

NoteThe citadel was the royal fortress in Jerusalem, held by a garrison of the king's troops. Its commander also answered for the crown's revenue from the district, which is why unpaid promises were his business.

28Collecting the payments owed to the king was Sostratus's job. So the two of them were summoned before the king.

28For unto him appertained the gathering of the customs. Wherefore they were both called before the king.

29Menelaus left his brother Lysimachus behind in his place in the priesthood, and Sostratus left Crates, who was in charge of the Cyprians.

29Now Menelaus left his brother Lysimachus in his stead in the priesthood; and Sostratus left Crates, who was governor of the Cyprians.

Note"Governor of the Cyprians" means commander of the Cypriot troops serving in the Seleucid army, not the governor of the island of Cyprus.

30While all this was going on, the people of Tarsus and Mallos revolted, because their cities had been given as a gift to the king's concubine, whose name was Antiochis.

30While those things were in doing, they of Tarsus and Mallos made insurrection, because they were given to the king’s concubine, called Antiochus.

NoteA king could assign whole cities to a member of his court, meaning their tax revenue was paid to that person. The cities revolted at being handed over like property. The KJV prints the concubine's name as "Antiochus"; the Greek has Antiochis, a woman's name.

31So the king came in great haste to settle the matter, leaving Andronicus, a man of high rank, as his deputy.

31Then came the king in all haste to appease matters, leaving Andronicus, a man in authority, for his deputy.

32Then Menelaus, thinking he had a good chance, stole some gold vessels out of the temple. He gave some of them to Andronicus, and others he sold in Tyre and the towns around it.

32Now Menelaus, supposing that he had gotten a convenient time, stole certain vessels of gold out of the temple, and gave some of them to Andronicus, and some he sold into Tyrus and the cities round about.

NoteThe "vessels of gold" are the gold implements used in temple worship: bowls, lamps, censers, and similar equipment. They were both sacred objects and, melted down, portable wealth.

33When Onias knew this for certain, he rebuked him, and he withdrew into a place of refuge at Daphne, which lies beside Antioch.

33Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.

NoteDaphne was a wealthy suburb of Antioch containing a famous temple of Apollo. Its precinct held the right of asylum, meaning anyone inside it could not lawfully be seized. That is why Onias went there, and why getting him to step outside was the whole object.

34So Menelaus took Andronicus aside and begged him to get Onias into his hands. Andronicus agreed, came to Onias with deceit, and gave him his right hand along with oaths. Though Onias was suspicious of him, he talked him into leaving the place of refuge, and then killed him at once, with no regard for justice.

34Wherefore Menelaus, taking Andronicus apart, prayed, him to get Onias into his hands; who being persuaded thereunto, and coming to Onias in deceit, gave him his right hand with oaths; and though he were suspected by him, yet persuaded he him to come forth of the sanctuary: whom forthwith he shut up without regard of justice.

NoteOffering the right hand together with oaths was the recognized gesture of a pledge of safe conduct in the Greek world, roughly the force of a signed safe passage. Violating it was regarded as a grave crime, not merely a broken promise.

35Because of this, not only the Jews but many people of other nations as well were filled with anger and grief at the unjust murder of the man.

35For the which cause not only the Jews, but many also of other nations, took great indignation, and were much grieved for the unjust murder of the man.

36When the king came back from the region around Cilicia, the Jews in the city, along with some of the Greeks who also hated what had been done, complained that Onias had been killed for no reason.

36And when the king was come again from the places about Cilicia, the Jews that were in the city, and certain of the Greeks that abhorred the fact also, complained because Onias was slain without cause.

37So Antiochus was deeply sorry, and was moved to pity, and wept, because of the sober and well ordered life of the man who had died.

37Therefore Antiochus was heartily sorry, and moved to pity, and wept, because of the sober and modest behaviour of him that was dead.

38Burning with anger, he immediately stripped Andronicus of his purple robe and tore off his clothes. He led him through the whole city to the very place where he had done that outrage against Onias, and there he killed the accursed murderer. In this way the Lord paid him back with the punishment he deserved.

38And being kindled with anger, forthwith he took away Andronicus his purple, and rent off his clothes, and leading him through the whole city unto that very place, where he had committed impiety against Onias, there slew he the cursed murderer. Thus the Lord rewarded him his punishment, as he had deserved.

NoteThe purple robe was the badge of rank of a senior Seleucid official. Stripping it off and tearing his undergarments publicly stripped him of office before the execution. This is a degradation ceremony, not the tearing of clothes done in mourning.

39Now Lysimachus had committed many acts of robbery against holy things in the city, with the approval of Menelaus, and word of it spread widely. The crowd gathered together against Lysimachus, since many gold vessels had already been carried off.

39Now when many sacrileges had been committed in the city by Lysimachus with the consent of Menelaus, and the fruit thereof was spread abroad, the multitude gathered themselves together against Lysimachus, many vessels of gold being already carried away.

Note"Sacrileges" here means specific acts of theft from the temple, not irreverent speech. The vessels were sold off for their metal.

40As the common people rose up and were filled with rage, Lysimachus armed about three thousand men and was the first to use violence. Their leader was a man named Auranus, far along in years and no less far along in foolishness.

40Whereupon the common people rising, and being filled with rage, Lysimachus armed about three thousand men, and began first to offer violence; one Auranus being the leader, a man far gone in years, and no less in folly.

41When the people saw Lysimachus attacking, some of them grabbed stones, some grabbed clubs, and others scooped up handfuls of the ashes lying nearby, and they threw them all together at Lysimachus and the men attacking with him.

41They then seeing the attempt of Lysimachus, some of them caught stones, some clubs, others taking handfuls of dust, that was next at hand, cast them all together upon Lysimachus, and those that set upon them.

NoteThe KJV's "handfuls of dust" renders a Greek word meaning ashes, probably from a hearth or fire lying near to hand. The crowd is throwing whatever was within reach.

42In this way they wounded many of them, struck some of them down, and forced all of them to run away. As for the temple robber himself, they killed him beside the treasury.

42Thus many of them they wounded, and some they struck to the ground, and all of them they forced to flee: but as for the churchrobber himself, him they killed beside the treasury.

NoteThe KJV's "churchrobber" means temple robber; in 1611 "church" could be used loosely for any place of worship. Robbing a temple was a capital crime in Greek law as well as a religious offense.

43So because of these events, a charge was brought against Menelaus.

43Of these matters therefore there was an accusation laid against Menelaus.

44When the king came to Tyre, three men sent by the council of elders argued the case before him.

44Now when the king came to Tyrus, three men that were sent from the senate pleaded the cause before him:

NoteThe senate is the gerousia, the council of elders that governed Jewish Jerusalem alongside the high priest. Sending three of its members made this an official delegation from the nation, not a private complaint.

45But Menelaus, seeing that he was now beaten, promised Ptolemy the son of Dorymenes a large sum of money if he would calm the king down toward him.

45But Menelaus, being now convicted, promised Ptolemee the son of Dorymenes to give him much money, if he would pacify the king toward him.

NoteThis Ptolemy son of Dorymenes is a Seleucid courtier in Antiochus's circle. He is not the Egyptian king Ptolemy named in verse 21.

46So Ptolemy took the king aside into a covered walkway, as if to get some fresh air, and brought him around to a different view.

46Whereupon Ptolemee taking the king aside into a certain gallery, as it were to take the air, brought him to be of another mind:

NoteA "gallery" was a colonnade, a roofed walkway open at the sides, the normal place in a Greek building to walk and talk in private.

47The result was that he cleared Menelaus of the charges, though Menelaus was the cause of all the harm. And those unfortunate men, who would have been judged innocent even if they had presented their case before Scythians, he sentenced to death.

47Insomuch that he discharged Menelaus from the accusations, who notwithstanding was cause of all the mischief: and those poor men, who, if they had told their cause, yea, before the Scythians, should have been judged innocent, them he condemned to death.

NoteThe Scythians were nomadic peoples north of the Black Sea whom Greek writers used as a standard byword for savagery. The point is that even the most brutal court imaginable would have let these men go.

48So the men who had spoken for the city, for the people, and for the holy vessels quickly suffered this unjust penalty.

48Thus they that followed the matter for the city, and for the people, and for the holy vessels, did soon suffer unjust punishment.

49For this reason even people of Tyre, disgusted at the wicked deed, saw to it that they were given a splendid burial.

49Wherefore even they of Tyrus, moved with hatred of that wicked deed, caused them to be honourably buried.

NoteBodies of the executed were often left unburied as an added disgrace. Foreigners paying for a costly public funeral was therefore a visible statement about the sentence that had been passed.

50And so, because of the greed of the men in power, Menelaus stayed in office, growing worse in wickedness, and acting as a great plotter against his fellow citizens.

50And so through the covetousness of them that were of power Menelaus remained still in authority, increasing in malice, and being a great traitor to the citizens.