2Mac.1
[1] The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.
[2] May God do good to you, and may he remember his covenant with Abraham and Isaac and Jacob, his faithful servants.
[3] May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit.
[4] May he open your heart to his law and his commandments, and may he bring peace.
[5] May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.
[6] We are now praying for you here.
[7] In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom
[8] and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.
[9] And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.
[10] Those in Jerusalem and those in Judea and the senate and Judas, To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt, Greeting, and good health.
[11] Having been saved by God out of grave dangers we thank him greatly for taking our side against the king.
[12] For he drove out those who fought against the holy city.
[13] For when the leader reached Persia with a force that seemed irresistible, they were cut to pieces in the temple of Nanea by a deception employed by the priests of Nanea.
[14] For under pretext of intending to marry her, Antiochus came to the place together with his friends, to secure most of its treasures as a dowry.
[15] When the priests of the temple of Nanea had set out the treasures and Antiochus had come with a few men inside the wall of the sacred precinct, they closed the temple as soon as he entered it.
[16] Opening the secret door in the ceiling, they threw stones and struck down the leader and his men, and dismembered them and cut off their heads and threw them to the people outside.
[17] Blessed in every way be our God, who has brought judgment upon those who have behaved impiously.
[18] Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.
[19] For when our fathers were being led captive to Persia, the pious priests of that time took some of the fire of the altar and secretly hid it in the hollow of a dry cistern, where they took such precautions that the place was unknown to any one.
[20] But after many years had passed, when it pleased God, Nehemiah, having been commissioned by the king of Persia, sent the descendants of the priests who had hidden the fire to get it. And when they reported to us that they had not found fire but thick liquid, he ordered them to dip it out and bring it.
[21] And when the materials for the sacrifices were presented, Nehemiah ordered the priests to sprinkle the liquid on the wood and what was laid upon it.
[22] When this was done and some time had passed and the sun, which had been clouded over, shone out, a great fire blazed up, so that all marveled.
[23] And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.
[24] The prayer was to this effect:
"O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,
[25] who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,
[26] accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy.
[27] Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.
[28] Afflict those who oppress and are insolent with pride.
[29] Plant thy people in thy holy place, as Moses said."
[30] Then the priests sang the hymns.
[31] And when the materials of the sacrifice were consumed, Nehemiah ordered that the liquid that was left should be poured upon large stones.
[32] When this was done, a flame blazed up; but when the light from the altar shone back, it went out.
[33] When this matter became known, and it was reported to the king of the Persians that, in the place where the exiled priests had hidden the fire, the liquid had appeared with which Nehemiah and his associates had burned the materials of the sacrifice,
[34] the king investigated the matter, and enclosed the place and made it sacred.
[35] And with those persons whom the king favored he exchanged many excellent gifts.
[36] Nehemiah and his associates called this "nephthar," which means purification, but by most people it is called naphtha.
2Mac.2
[1] One finds in the records that Jeremiah the prophet ordered those who were being deported to take some of the fire, as has been told,
[2] and that the prophet after giving them the law instructed those who were being deported not to forget the commandments of the Lord, nor to be led astray in their thoughts upon seeing the gold and silver statues and their adornment.
[3] And with other similar words he exhorted them that the law should not depart from their hearts.
[4] It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.
[5] And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.
[6] Some of those who followed him came up to mark the way, but could not find it.
[7] When Jeremiah learned of it, he rebuked them and declared: "The place shall be unknown until God gathers his people together again and shows his mercy.
[8] And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated."
[9] It was also made clear that being possessed of wisdom Solomon offered sacrifice for the dedication and completion of the temple.
[10] Just as Moses prayed to the Lord, and fire came down from heaven and devoured the sacrifices, so also Solomon prayed, and the fire came down and consumed the whole burnt offerings.
[11] And Moses said, "They were consumed because the sin offering had not been eaten."
[12] Likewise Solomon also kept the eight days.
[13] The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings.
[14] In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.
[15] So if you have need of them, send people to get them for you.
[16] Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?
[17] It is God who has saved all his people, and has returned the inheritance to all, and the kingship and priesthood and consecration,
[18] as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.
[19] The story of 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 his son Eupator,
[21] and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,
[22] and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them --
[23] all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.
[24] For considering the flood of numbers involved and the difficulty there is for those who wish to enter upon the narratives of history because of the mass of material,
[25] we have aimed to please those who wish to read, to make it easy for those who are inclined to memorize, and to profit all readers.
[26] For us who have undertaken the toil of abbreviating, it is no light matter but calls for sweat and loss of sleep,
[27] just as it is not easy for one who prepares a banquet and seeks the benefit of others. However, to secure the gratitude of many we will gladly endure the uncomfortable toil,
[28] leaving the responsibility for exact details to the compiler, while devoting our effort to arriving at the outlines of the condensation.
[29] For as the master builder of a new house must be concerned with the whole construction, while the one who undertakes its painting and decoration has to consider only what is suitable for its adornment, such in my judgment is the case with us.
[30] It is the duty of the original historian to occupy the ground and to discuss matters from every side and to take trouble with details,
[31] but the one who recasts the narrative should be allowed to strive for brevity of expression and to forego exhaustive treatment.
[32] At this point therefore let us begin our narrative, adding only so much to what has already been said; for it is foolish to lengthen the preface while cutting short the history itself.
2Mac.3
[1] While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,
[2] it came about that the kings themselves honored the place and glorified the temple with the finest presents,
[3] so that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.
[4] But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;
[5] and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.
[6] He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.
[7] When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.
[8] Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.
[9] When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.
[10] The high priest explained that there were some deposits belonging to widows and orphans,
[11] and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.
[12] And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world.
[13] But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.
[14] So he set a day and went in to direct the inspection of these funds. There was no little distress throughout the whole city.
[15] The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.
[16] To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.
[17] For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.
[18] People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt.
[19] Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.
[20] And holding up their hands to heaven, they all made entreaty.
[21] There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish.
[22] While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,
[23] Heliodorus went on with what had been decided.
[24] But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.
[25] For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.
[26] Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.
[27] When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher
[28] and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.
[29] While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,
[30] they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.
[31] Quickly some of Heliodorus' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath.
[32] And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.
[33] While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, "Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.
[34] And see that you, who have been scourged by heaven, report to all men the majestic power of God." Having said this they vanished.
[35] Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.
[36] And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.
[37] When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,
[38] "If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.
[39] For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury."
[40] This was the outcome of the episode of Heliodorus and the protection of the treasury.
2Mac.4
[1] The previously mentioned Simon, who had informed about the money against his own country, slandered Onias, saying that it was he who had incited Heliodorus and had been the real cause of the misfortune.
[2] He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.
[3] When his hatred progressed to such a degree that even murders were committed by one of Simon's approved agents,
[4] Onias recognized that the rivalry was serious and that Apollonius, the son of Menestheus and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.
[5] So he betook himself to the king, not accusing his fellow citizens but having in view the welfare, both public and private, of all the people.
[6] For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.
[7] When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,
[8] promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.
[9] In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.
[10] When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.
[11] He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.
[12] For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.
[13] There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,
[14] that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,
[15] disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige.
[16] For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.
[17] For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear.
[18] When the quadrennial games were being held at Tyre and the king was present,
[19] the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.
[20] So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.
[21] When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.
[22] He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.
[23] After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.
[24] But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.
[25] After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.
[26] So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.
[27] And Menelaus held the office, but he did not pay regularly any of the money promised to the king.
[28] When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.
[29] Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.
[30] While such was the state of affairs, it happened that the people of Tarsus and of Mallus revolted because their cities had been given as a present to Antiochis, the king's concubine.
[31] So the king went hastily to settle the trouble, leaving Andronicus, a man of high rank, to act as his deputy.
[32] But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.
[33] When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.
[34] Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.
[35] For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.
[36] When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.
[37] Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;
[38] and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.
[39] When many acts of sacrilege had been committed in the city by Lysimachus with the connivance of Menelaus, and when report of them had spread abroad, the populace gathered against Lysimachus, because many of the gold vessels had already been stolen.
[40] And since the crowds were becoming aroused and filled with anger, Lysimachus armed about three thousand men and launched an unjust attack, under the leadership of a certain Auranus, a man advanced in years and no less advanced in folly.
[41] But when the Jews became aware of Lysimachus' attack, some picked up stones, some blocks of wood, and others took handfuls of the ashes that were lying about, and threw them in wild confusion at Lysimachus and his men.
[42] As a result, they wounded many of them, and killed some, and put them all to flight; and the temple robber himself they killed close by the treasury.
[43] Charges were brought against Menelaus about this incident.
[44] When the king came to Tyre, three men sent by the senate presented the case before him.
[45] But Menelaus, already as good as beaten, promised a substantial bribe to Ptolemy son of Dorymenes to win over the king.
[46] Therefore Ptolemy, taking the king aside into a colonnade as if for refreshment, induced the king to change his mind.
[47] Menelaus, the cause of all the evil, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed uncondemned if they had pleaded even before Scythians.
[48] And so those who had spoken for the city and the villages and the holy vessels quickly suffered the unjust penalty.
[49] Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.
[50] But Menelaus, because of the cupidity of those in power, remained in office, growing in wickedness, having become the chief plotter against his fellow citizens.
2Mac.5
[1] About this time Antiochus made his second invasion of Egypt.
[2] And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --
[3] troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.
[4] Therefore all men prayed that the apparition might prove to have been a good omen.
[5] When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.
[6] But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.
[7] He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.
[8] Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;
[9] and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.
[10] He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers.
[11] When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.
[12] And he commanded his soldiers to cut down relentlessly every one they met and to slay those who went into the houses.
[13] Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants.
[14] Within the total of three days eighty thousand were destroyed, forty thousand in hand-to-hand fighting; and as many were sold into slavery as were slain.
[15] Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.
[16] He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.
[17] Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.
[18] But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.
[19] But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.
[20] Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled.
[21] So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.
[22] And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;
[23] and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,
[24] Antiochus sent Apollonius, the captain of the Mysians, with an army of twenty-two thousand, and commanded him to slay all the grown men and to sell the women and boys as slaves.
[25] When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.
[26] He put to the sword all those who came out to see them, then rushed into the city with his armed men and killed great numbers of people.
[27] But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.
2Mac.6
[1] Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,
[2] and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.
[3] Harsh and utterly grievous was the onslaught of evil.
[4] For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.
[5] The altar was covered with abominable offerings which were forbidden by the laws.
[6] A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.
[7] On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.
[8] At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,
[9] and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.
[10] For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.
[11] Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.
[12] Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.
[13] In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.
[14] For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,
[15] in order that he may not take vengeance on us afterward when our sins have reached their height.
[16] Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.
[17] Let what we have said serve as a reminder; we must go on briefly with the story.
[18] Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.
[19] But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,
[20] as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.
[21] Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,
[22] so that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.
[23] But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.
[24] "Such pretense is not worthy of our time of life," he said, "lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,
[25] and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.
[26] For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.
[27] Therefore, by manfully giving up my life now, I will show myself worthy of my old age
[28] and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws." When he had said this, he went at once to the rack.
[29] And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.
[30] When he was about to die under the blows, he groaned aloud and said: "It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him."
[31] So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.
2Mac.7
[1] It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.
[2] One of them, acting as their spokesman, said, "What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers."
[3] The king fell into a rage, and gave orders that pans and caldrons be heated.
[4] These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.
[5] When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,
[6] "The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'"
[7] After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, "Will you eat rather than have your body punished limb by limb?"
[8] He replied in the language of his fathers, and said to them, "No." Therefore he in turn underwent tortures as the first brother had done.
[9] And when he was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws."
[10] After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,
[11] and said nobly, "I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again."
[12] As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.
[13] When he too had died, they maltreated and tortured the fourth in the same way.
[14] And when he was near death, he said, "One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!"
[15] Next they brought forward the fifth and maltreated him.
[16] But he looked at the king, and said, "Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.
[17] Keep on, and see how his mighty power will torture you and your descendants!"
[18] After him they brought forward the sixth. And when he was about to die, he said, "Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.
[19] But do not think that you will go unpunished for having tried to fight against God!"
[20] The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.
[21] She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,
[22] "I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.
[23] Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws."
[24] Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.
[25] Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.
[26] After much urging on his part, she undertook to persuade her son.
[27] But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: "My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.
[28] I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.
[29] Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers."
[30] While she was still speaking, the young man said, "What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.
[31] But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.
[32] For we are suffering because of our own sins.
[33] And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.
[34] But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.
[35] You have not yet escaped the judgment of the almighty, all-seeing God.
[36] For our brothers after enduring a brief suffering have drunk of everflowing life under God's covenant; but you, by the judgment of God, will receive just punishment for your arrogance.
[37] I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,
[38] and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation."
[39] The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.
[40] So he died in his integrity, putting his whole trust in the Lord.
[41] Last of all, the mother died, after her sons.
[42] Let this be enough, then, about the eating of sacrifices and the extreme tortures.
2Mac.8
[1] But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.
[2] They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,
[3] and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,
[4] and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.
[5] As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.
[6] Coming without warning, he would set fire to towns and villages. He captured strategic positions and put to flight not a few of the enemy.
[7] He found the nights most advantageous for such attacks. And talk of his valor spread everywhere.
[8] When Philip saw that the man was gaining ground little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, for aid to the king's government.
[9] And Ptolemy promptly appointed Nicanor the son of Patroclus, one of the king's chief friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service.
[10] Nicanor determined to make up for the king the tribute due to the Romans, two thousand talents, by selling the captured Jews into slavery.
[11] And he immediately sent to the cities on the seacoast, inviting them to buy Jewish slaves and promising to hand over ninety slaves for a talent, not expecting the judgment from the Almighty that was about to overtake him.
[12] Word came to Judas concerning Nicanor's invasion; and when he told his companions of the arrival of the army,
[13] those who were cowardly and distrustful of God's justice ran off and got away.
[14] Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,
[15] if not for their own sake, yet for the sake of the covenants made with their fathers, and because he had called them by his holy and glorious name.
[16] But Maccabeus gathered his men together, to the number six thousand, and exhorted them not to be frightened by the enemy and not to fear the great multitude of Gentiles who were wickedly coming against them, but to fight nobly,
[17] keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.
[18] "For they trust to arms and acts of daring," he said, "but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world."
[19] Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,
[20] and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.
[21] With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts.
[22] He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.
[23] Besides, he appointed Eleazar to read aloud from the holy book, and gave the watchword, "God's help"; then, leading the first division himself, he joined battle with Nicanor.
[24] With the Almighty as their ally, they slew more than nine thousand of the enemy, and wounded and disabled most of Nicanor's army, and forced them all to flee.
[25] They captured the money of those who had come to buy them as slaves. After pursuing them for some distance, they were obliged to return because the hour was late.
[26] For it was the day before the sabbath, and for that reason they did not continue their pursuit.
[27] And when they had collected the arms of the enemy and stripped them of their spoils, they kept the sabbath, giving great praise and thanks to the Lord, who had preserved them for that day and allotted it to them as the beginning of mercy.
[28] After the sabbath they gave some of the spoils to those who had been tortured and to the widows and orphans, and distributed the rest among themselves and their children.
[29] When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.
[30] In encounters with the forces of Timothy and Bacchides they killed more than twenty thousand of them and got possession of some exceedingly high strongholds, and they divided very much plunder, giving to those who had been tortured and to the orphans and widows, and also to the aged, shares equal to their own.
[31] Collecting the arms of the enemy, they stored them all carefully in strategic places, and carried the rest of the spoils to Jerusalem.
[32] They killed the commander of Timothy's forces, a most unholy man, and one who had greatly troubled the Jews.
[33] While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.
[34] The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,
[35] having been humbled with the help of the Lord by opponents whom he regarded as of the least account, took off his splendid uniform and made his way alone like a runaway slave across the country till he reached Antioch, having succeeded chiefly in the destruction of his own army!
[36] Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.
2Mac.9
[1] About that time, as it happened, Antiochus had retreated in disorder from the region of Persia.
[2] For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat.
[3] While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy.
[4] Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, "When I get there I will make Jerusalem a cemetery of Jews."
[5] But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --
[6] and that very justly, for he had tortured the bowels of others with many and strange inflictions.
[7] Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.
[8] Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.
[9] And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.
[10] Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven.
[11] Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.
[12] And when he could not endure his own stench, he uttered these words: "It is right to be subject to God, and no mortal should think that he is equal to God."
[13] Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating
[14] that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;
[15] and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;
[16] and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;
[17] and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God.
[18] But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:
[19] "To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity.
[20] If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,
[21] I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all.
[22] I do not despair of my condition, for I have good hope of recovering from my illness,
[23] but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor,
[24] so that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left.
[25] Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here.
[26] I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son.
[27] For I am sure that he will follow my policy and will treat you with moderation and kindness."
[28] So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.
[29] And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.
2Mac.10
[1] Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;
[2] and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.
[3] They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.
[4] And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.
[5] It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.
[6] And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.
[7] Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.
[8] They decreed by public ordinance and vote that the whole nation of the Jews should observe these days every year.
[9] Such then was the end of Antiochus, who was called Epiphanes.
[10] Now we will tell what took place under Antiochus Eupator, who was the son of that ungodly man, and will give a brief summary of the principal calamities of the wars.
[11] This man, when he succeeded to the kingdom, appointed one Lysias to have charge of the government and to be chief governor of Coelesyria and Phoenicia.
[12] Ptolemy, who was called Macron, took the lead in showing justice to the Jews because of the wrong that had been done to them, and attempted to maintain peaceful relations with them.
[13] As a result he was accused before Eupator by the king's friends. He heard himself called a traitor at every turn, because he had abandoned Cyprus, which Philometor had entrusted to him, and had gone over to Antiochus Epiphanes. Unable to command the respect due his office, he took poison and ended his life.
[14] When Gorgias became governor of the region, he maintained a force of mercenaries, and at every turn kept on warring against the Jews.
[15] Besides this, the Idumeans, who had control of important strongholds, were harassing the Jews; they received those who were banished from Jerusalem, and endeavored to keep up the war.
[16] But Maccabeus and his men, after making solemn supplication and beseeching God to fight on their side, rushed to the strongholds of the Idumeans.
[17] Attacking them vigorously, they gained possession of the places, and beat off all who fought upon the wall, and slew those whom they encountered, killing no fewer than twenty thousand.
[18] When no less than nine thousand took refuge in two very strong towers well equipped to withstand a siege,
[19] Maccabeus left Simon and Joseph, and also Zacchaeus and his men, a force sufficient to besiege them; and he himself set off for places where he was more urgently needed.
[20] But the men with Simon, who were money-hungry, were bribed by some of those who were in the towers, and on receiving seventy thousand drachmas let some of them slip away.
[21] When word of what had happened came to Maccabeus, he gathered the leaders of the people, and accused these men of having sold their brethren for money by setting their enemies free to fight against them.
[22] Then he slew these men who had turned traitor, and immediately captured the two towers.
[23] Having success at arms in everything he undertook, he destroyed more than twenty thousand in the two strongholds.
[24] Now Timothy, who had been defeated by the Jews before, gathered a tremendous force of mercenaries and collected the cavalry from Asia in no small number. He came on, intending to take Judea by storm.
[25] As he drew near, Maccabeus and his men sprinkled dust upon their heads and girded their loins with sackcloth, in supplication to God.
[26] Falling upon the steps before the altar, they besought him to be gracious to them and to be an enemy to their enemies and an adversary to their adversaries, as the law declares.
[27] And rising from their prayer they took up their arms and advanced a considerable distance from the city; and when they came near to the enemy they halted.
[28] Just as dawn was breaking, the two armies joined battle, the one having as pledge of success and victory not only their valor but their reliance upon the Lord, while the other made rage their leader in the fight.
[29] When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.
[30] Surrounding Maccabeus and protecting him with their own armor and weapons, they kept him from being wounded. And they showered arrows and thunderbolts upon the enemy, so that, confused and blinded, they were thrown into disorder and cut to pieces.
[31] Twenty thousand five hundred were slaughtered, besides six hundred horsemen.
[32] Timothy himself fled to a stronghold called Gazara, especially well garrisoned, where Chaereas was commander.
[33] Then Maccabeus and his men were glad, and they besieged the fort for four days.
[34] The men within, relying on the strength of the place, blasphemed terribly and hurled out wicked words.
[35] But at dawn of the fifth day, twenty young men in the army of Maccabeus, fired with anger because of the blasphemies, bravely stormed the wall and with savage fury cut down every one they met.
[36] Others who came up in the same way wheeled around against the defenders and set fire to the towers; they kindled fires and burned the blasphemers alive. Others broke open the gates and let in the rest of the force, and they occupied the city.
[37] They killed Timothy, who was hidden in a cistern, and his brother Chaereas, and Apollophanes.
[38] When they had accomplished these things, with hymns and thanksgivings they blessed the Lord who shows great kindness to Israel and gives them the victory.
2Mac.11
[1] Very soon after this, Lysias, the king's guardian and kinsman, who was in charge of the government, being vexed at what had happened,
[2] gathered about eighty thousand men and all his cavalry and came against the Jews. He intended to make the city a home for Greeks,
[3] and to levy tribute on the temple as he did on the sacred places of the other nations, and to put up the high priesthood for sale every year.
[4] He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.
[5] Invading Judea, he approached Beth-zur, which was a fortified place about five leagues from Jerusalem, and pressed it hard.
[6] When Maccabeus and his men got word that Lysias was besieging the strongholds, they and all the people, with lamentations and tears, besought the Lord to send a good angel to save Israel.
[7] Maccabeus himself was the first to take up arms, and he urged the others to risk their lives with him to aid their brethren. Then they eagerly rushed off together.
[8] And there, while they were still near Jerusalem, a horseman appeared at their head, clothed in white and brandishing weapons of gold.
[9] And they all together praised the merciful God, and were strengthened in heart, ready to assail not only men but the wildest beasts or walls of iron.
[10] They advanced in battle order, having their heavenly ally, for the Lord had mercy on them.
[11] They hurled themselves like lions against the enemy, and slew eleven thousand of them and sixteen hundred horsemen, and forced all the rest to flee.
[12] Most of them got away stripped and wounded, and Lysias himself escaped by disgraceful flight.
[13] And as he was not without intelligence, he pondered over the defeat which had befallen him, and realized that the Hebrews were invincible because the mighty God fought on their side. So he sent to them
[14] and persuaded them to settle everything on just terms, promising that he would persuade the king, constraining him to be their friend.
[15] Maccabeus, having regard for the common good, agreed to all that Lysias urged. For the king granted every request in behalf of the Jews which Maccabeus delivered to Lysias in writing.
[16] The letter written to the Jews by Lysias was to this effect: "Lysias to the people of the Jews, greeting.
[17] John and Absalom, who were sent by you, have delivered your signed communication and have asked about the matters indicated therein.
[18] I have informed the king of everything that needed to be brought before him, and he has agreed to what was possible.
[19] If you will maintain your good will toward the government, I will endeavor for the future to help promote your welfare.
[20] And concerning these matters and their details, I have ordered these men and my representatives to confer with you.
[21] Farewell. The one hundred and forty-eighth year, Dioscorinthius twenty-fourth."
[22] The king's letter ran thus: "King Antiochus to his brother Lysias, greeting.
[23] Now that our father has gone on to the gods, we desire that the subjects of the kingdom be undisturbed in caring for their own affairs.
[24] We have heard that the Jews do not consent to our father's change to Greek customs but prefer their own way of living and ask that their own customs be allowed them.
[25] Accordingly, since we choose that this nation also be free from disturbance, our decision is that their temple be restored to them and that they live according to the customs of their ancestors.
[26] You will do well, therefore, to send word to them and give them pledges of friendship, so that they may know our policy and be of good cheer and go on happily in the conduct of their own affairs."
[27] To the nation the king's letter was as follows: "King Antiochus to the senate of the Jews and to the other Jews, greeting.
[28] If you are well, it is as we desire. We also are in good health.
[29] Menelaus has informed us that you wish to return home and look after your own affairs.
[30] Therefore those who go home by the thirtieth day of Xanthicus will have our pledge of friendship and full permission
[31] for the Jews to enjoy their own food and laws, just as formerly, and none of them shall be molested in any way for what he may have done in ignorance.
[32] And I have also sent Menelaus to encourage you.
[33] Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth."
[34] The Romans also sent them a letter, which read thus: "Quintus Memmius and Titus Manius, envoys of the Romans, to the people of the Jews, greeting.
[35] With regard to what Lysias the kinsman of the king has granted you, we also give consent.
[36] But as to the matters which he decided are to be referred to the king, as soon as you have considered them, send some one promptly, so that we may make proposals appropriate for you. For we are on our way to Antioch.
[37] Therefore make haste and send some men, so that we may have your judgment.
[38] Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth."
2Mac.12
[1] When this agreement had been reached, Lysias returned to the king, and the Jews went about their farming.
[2] But some of the governors in various places, Timothy and Apollonius the son of Gennaeus, as well as Hieronymus and Demophon, and in addition to these Nicanor the governor of Cyprus, would not let them live quietly and in peace.
[3] And some men of Joppa did so ungodly a deed as this: they invited the Jews who lived among them to embark, with their wives and children, on boats which they had provided, as though there were no ill will to the Jews;
[4] and this was done by public vote of the city. And when they accepted, because they wished to live peaceably and suspected nothing, the men of Joppa took them out to sea and drowned them, not less than two hundred.
[5] When Judas heard of the cruelty visited on his countrymen, he gave orders to his men
[6] and, calling upon God the righteous Judge, attacked the murderers of his brethren. He set fire to the harbor by night, and burned the boats, and massacred those who had taken refuge there.
[7] Then, because the city's gates were closed, he withdrew, intending to come again and root out the whole community of Joppa.
[8] But learning that the men in Jamnia meant in the same way to wipe out the Jews who were living among them,
[9] he attacked the people of Jamnia by night and set fire to the harbor and the fleet, so that the glow of the light was seen in Jerusalem, thirty miles distant.
[10] When they had gone more than a mile from there, on their march against Timothy, not less than five thousand Arabs with five hundred horsemen attacked them.
[11] After a hard fight Judas and his men won the victory, by the help of God. The defeated nomads besought Judas to grant them pledges of friendship, promising to give him cattle and to help his people in all other ways.
[12] Judas, thinking that they might really be useful in many ways, agreed to make peace with them; and after receiving his pledges they departed to their tents.
[13] He also attacked a certain city which was strongly fortified with earthworks and walls, and inhabited by all sorts of Gentiles. Its name was Caspin.
[14] And those who were within, relying on the strength of the walls and on their supply of provisions, behaved most insolently toward Judas and his men, railing at them and even blaspheming and saying unholy things.
[15] But Judas and his men, calling upon the great Sovereign of the world, who without battering-rams or engines of war overthrew Jericho in the days of Joshua, rushed furiously upon the walls.
[16] They took the city by the will of God, and slaughtered untold numbers, so that the adjoining lake, a quarter of a mile wide, appeared to be running over with blood.
[17] When they had gone ninety-five miles from there, they came to Charax, to the Jews who are called Toubiani.
[18] They did not find Timothy in that region, for he had by then departed from the region without accomplishing anything, though in one place he had left a very strong garrison.
[19] Dositheus and Sosipater, who were captains under Maccabeus, marched out and destroyed those whom Timothy had left in the stronghold, more than ten thousand men.
[20] But Maccabeus arranged his army in divisions, set men in command of the divisions, and hastened after Timothy, who had with him a hundred and twenty thousand infantry and two thousand five hundred cavalry.
[21] When Timothy learned of the approach of Judas, he sent off the women and the children and also the baggage to a place called Carnaim; for that place was hard to besiege and difficult of access because of the narrowness of all the approaches.
[22] But when Judas' first division appeared, terror and fear came over the enemy at the manifestation to them of him who sees all things; and they rushed off in flight and were swept on, this way and that, so that often they were injured by their own men and pierced by the points of their swords.
[23] And Judas pressed the pursuit with the utmost vigor, putting the sinners to the sword, and destroyed as many as thirty thousand men.
[24] Timothy himself fell into the hands of Dositheus and Sosipater and their men. With great guile he besought them to let him go in safety, because he held the parents of most of them and the brothers of some and no consideration would be shown them.
[25] And when with many words he had confirmed his solemn promise to restore them unharmed, they let him go, for the sake of saving their brethren.
[26] Then Judas marched against Carnaim and the temple of Atargatis, and slaughtered twenty-five thousand people.
[27] After the rout and destruction of these, he marched also against Ephron, a fortified city where Lysias dwelt with multitudes of people of all nationalities. Stalwart young men took their stand before the walls and made a vigorous defense; and great stores of war engines and missiles were there.
[28] But the Jews called upon the Sovereign who with power shatters the might of his enemies, and they got the city into their hands, and killed as many as twenty-five thousand of those who were within it.
[29] Setting out from there, they hastened to Scythopolis, which is seventy-five miles from Jerusalem.
[30] But when the Jews who dwelt there bore witness to the good will which the people of Scythopolis had shown them and their kind treatment of them in times of misfortune,
[31] they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.
[32] After the feast called Pentecost, they hastened against Gorgias, the governor of Idumea.
[33] And he came out with three thousand infantry and four hundred cavalry.
[34] When they joined battle, it happened that a few of the Jews fell.
[35] But a certain Dositheus, one of Bacenor's men, who was on horseback and was a strong man, caught hold of Gorgias, and grasping his cloak was dragging him off by main strength, wishing to take the accursed man alive, when one of the Thracian horsemen bore down upon him and cut off his arm; so Gorgias escaped and reached Marisa.
[36] As Esdris and his men had been fighting for a long time and were weary, Judas called upon the Lord to show himself their ally and leader in the battle.
[37] In the language of their fathers he raised the battle cry, with hymns; then he charged against Gorgias' men when they were not expecting it, and put them to flight.
[38] Then Judas assembled his army and went to the city of Adullam. As the seventh day was coming on, they purified themselves according to the custom, and they kept the sabbath there.
[39] On the next day, as by that time it had become necessary, Judas and his men went to take up the bodies of the fallen and to bring them back to lie with their kinsmen in the sepulchres of their fathers.
[40] Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.
[41] So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden;
[42] and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen.
[43] He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.
[44] For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.
[45] But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.
2Mac.13
[1] In the one hundred and forty-ninth year word came to Judas and his men that Antiochus Eupator was coming with a great army against Judea,
[2] and with him Lysias, his guardian, who had charge of the government. Each of them had a Greek force of one hundred and ten thousand infantry, five thousand three hundred cavalry, twenty-two elephants, and three hundred chariots armed with scythes.
[3] Menelaus also joined them and with utter hypocrisy urged Antiochus on, not for the sake of his country's welfare, but because he thought that he would be established in office.
[4] But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.
[5] For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes.
[6] There they all push to destruction any man guilty of sacrilege or notorious for other crimes.
[7] By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.
[8] And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.
[9] The king with barbarous arrogance was coming to show the Jews things far worse than those that had been done in his father's time.
[10] But when Judas heard of this, he ordered the people to call upon the Lord day and night, now if ever to help those who were on the point of being deprived of the law and their country and the holy temple,
[11] and not to let the people who had just begun to revive fall into the hands of the blasphemous Gentiles.
[12] When they had all joined in the same petition and had besought the merciful Lord with weeping and fasting and lying prostrate for three days without ceasing, Judas exhorted them and ordered them to stand ready.
[13] After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.
[14] So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.
[15] He gave his men the watchword, "God's victory," and with a picked force of the bravest young men, he attacked the king's pavilion at night and slew as many as two thousand men in the camp. He stabbed the leading elephant and its rider.
[16] In the end they filled the camp with terror and confusion and withdrew in triumph.
[17] This happened, just as day was dawning, because the Lord's help protected him.
[18] The king, having had a taste of the daring of the Jews, tried strategy in attacking their positions.
[19] He advanced against Beth-zur, a strong fortress of the Jews, was turned back, attacked again, and was defeated.
[20] Judas sent in to the garrison whatever was necessary.
[21] But Rhodocus, a man from the ranks of the Jews, gave secret information to the enemy; he was sought for, caught, and put in prison.
[22] The king negotiated a second time with the people in Beth-zur, gave pledges, received theirs, withdrew, attacked Judas and his men, was defeated;
[23] he got word that Philip, who had been left in charge of the government, had revolted in Antioch; he was dismayed, called in the Jews, yielded and swore to observe all their rights, settled with them and offered sacrifice, honored the sanctuary and showed generosity to the holy place.
[24] He received Maccabeus, left Hegemonides as governor from Ptolemais to Gerar,
[25] and went to Ptolemais. The people of Ptolemais were indignant over the treaty; in fact they were so angry that they wanted to annul its terms.
[26] Lysias took the public platform, made the best possible defense, convinced them, appeased them, gained their good will, and set out for Antioch. This is how the king's attack and withdrawal turned out.
2Mac.14
[1] Three years later, word came to Judas and his men that Demetrius, the son of Seleucus, had sailed into the harbor of Tripolis with a strong army and a fleet,
[2] and had taken possession of the country, having made away with Antiochus and his guardian Lysias.
[3] Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,
[4] and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.
[5] But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered:
[6] "Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.
[7] Therefore I have laid aside my ancestral glory -- I mean the high priesthood -- and have now come here,
[8] first because I am genuinely concerned for the interests of the king, and second because I have regard also for my fellow citizens. For through the folly of those whom I have mentioned our whole nation is now in no small misfortune.
[9] Since you are acquainted, O king, with the details of this matter, deign to take thought for our country and our hard-pressed nation with the gracious kindness which you show to all.
[10] For as long as Judas lives, it is impossible for the government to find peace."
[11] When he had said this, the rest of the king's friends, who were hostile to Judas, quickly inflamed Demetrius still more.
[12] And he immediately chose Nicanor, who had been in command of the elephants, appointed him governor of Judea, and sent him off
[13] with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.
[14] And the Gentiles throughout Judea, who had fled before Judas, flocked to join Nicanor, thinking that the misfortunes and calamities of the Jews would mean prosperity for themselves.
[15] When the Jews heard of Nicanor's coming and the gathering of the Gentiles, they sprinkled dust upon their heads and prayed to him who established his own people for ever and always upholds his own heritage by manifesting himself.
[16] At the command of the leader, they set out from there immediately and engaged them in battle at a village called Dessau.
[17] Simon, the brother of Judas, had encountered Nicanor, but had been temporarily checked because of the sudden consternation created by the enemy.
[18] Nevertheless Nicanor, hearing of the valor of Judas and his men and their courage in battle for their country, shrank from deciding the issue by bloodshed.
[19] Therefore he sent Posidonius and Theodotus and Mattathias to give and receive pledges of friendship.
[20] When the terms had been fully considered, and the leader had informed the people, and it had appeared that they were of one mind, they agreed to the covenant.
[21] And the leaders set a day on which to meet by themselves. A chariot came forward from each army; seats of honor were set in place;
[22] Judas posted armed men in readiness at key places to prevent sudden treachery on the part of the enemy; they held the proper conference.
[23] Nicanor stayed on in Jerusalem and did nothing out of the way, but dismissed the flocks of people that had gathered.
[24] And he kept Judas always in his presence; he was warmly attached to the man.
[25] And he urged him to marry and have children; so he married, settled down, and shared the common life.
[26] But when Alcimus noticed their good will for one another, he took the covenant that had been made and went to Demetrius. He told him that Nicanor was disloyal to the government, for he had appointed that conspirator against the kingdom, Judas, to be his successor.
[27] The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covenant and commanding him to send Maccabeus to Antioch as a prisoner without delay.
[28] When this message came to Nicanor, he was troubled and grieved that he had to annul their agreement when the man had done no wrong.
[29] Since it was not possible to oppose the king, he watched for an opportunity to accomplish this by a stratagem.
[30] But Maccabeus, noticing that Nicanor was more austere in his dealings with him and was meeting him more rudely than had been his custom, concluded that this austerity did not spring from the best motives. So he gathered not a few of his men, and went into hiding from Nicanor.
[31] When the latter became aware that he had been cleverly outwitted by the man, he went to the great and holy temple while the priests were offering the customary sacrifices, and commanded them to hand the man over.
[32] And when they declared on oath that they did not know where the man was whom he sought,
[33] he stretched out his right hand toward the sanctuary, and swore this oath: "If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus."
[34] Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:
[35] "O Lord of all, who hast need of nothing, thou wast pleased that there be a temple for thy habitation among us;
[36] so now, O holy One, Lord of all holiness, keep undefiled for ever this house that has been so recently purified."
[37] A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.
[38] For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.
[39] Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;
[40] for he thought that by arresting him he would do them an injury.
[41] When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,
[42] preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth.
[43] But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.
[44] But as they quickly drew back, a space opened and he fell in the middle of the empty space.
[45] Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,
[46] with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.
2Mac.15
[1] When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.
[2] And when the Jews who were compelled to follow him said, "Do not destroy so savagely and barbarously, but show respect for the day which he who sees all things has honored and hallowed above other days,"
[3] the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day.
[4] And when they declared, "It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,"
[5] he replied, "And I am a sovereign also, on earth, and I command you to take up arms and finish the king's business." Nevertheless, he did not succeed in carrying out his abominable design.
[6] This Nicanor in his utter boastfulness and arrogance had determined to erect a public monument of victory over Judas and his men.
[7] But Maccabeus did not cease to trust with all confidence that he would get help from the Lord.
[8] And he exhorted his men not to fear the attack of the Gentiles, but to keep in mind the former times when help had come to them from heaven, and now to look for the victory which the Almighty would give them.
[9] Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.
[10] And when he had aroused their courage, he gave his orders, at the same time pointing out the perfidy of the Gentiles and their violation of oaths.
[11] He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.
[12] What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.
[13] Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.
[14] And Onias spoke, saying, "This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God."
[15] Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:
[16] "Take this holy sword, a gift from God, with which you will strike down your adversaries."
[17] Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.
[18] Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.
[19] And those who had to remain in the city were in no little distress, being anxious over the encounter in the open country.
[20] When all were now looking forward to the coming decision, and the enemy was already close at hand with their army drawn up for battle, the elephants strategically stationed and the cavalry deployed on the flanks,
[21] Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.
[22] And he called upon him in these words: "O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.
[23] So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.
[24] By the might of thy arm may these blasphemers who come against thy holy people be struck down." With these words he ended his prayer.
[25] Nicanor and his men advanced with trumpets and battle songs;
[26] and Judas and his men met the enemy in battle with invocation to God and prayers.
[27] So, fighting with their hands and praying to God in their hearts, they laid low no less than thirty-five thousand men, and were greatly gladdened by God's manifestation.
[28] When the action was over and they were returning with joy, they recognized Nicanor, lying dead, in full armor.
[29] Then there was shouting and tumult, and they blessed the Sovereign Lord in the language of their fathers.
[30] And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.
[31] And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.
[32] He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty;
[33] and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary.
[34] And they all, looking to heaven, blessed the Lord who had manifested himself, saying, "Blessed is he who has kept his own place undefiled."
[35] And he hung Nicanor's head from the citadel, a clear and conspicuous sign to every one of the help of the Lord.
[36] And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.
[37] This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.
[38] If it is well told and to the point, that is what I myself desired; if it is poorly done and mediocre, that was the best I could do.
[39] For just as it is harmful to drink wine alone, or, again, to drink water alone, while wine mixed with water is sweet and delicious and enhances one's enjoyment, so also the style of the story delights the ears of those who read the work. And here will be the end.
3 Maccabees
[1] The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.
[2] May God do good to you, and may he remember his covenant with Abraham and Isaac and Jacob, his faithful servants.
[3] May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit.
[4] May he open your heart to his law and his commandments, and may he bring peace.
[5] May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.
[6] We are now praying for you here.
[7] In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom
[8] and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.
[9] And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.
[10] Those in Jerusalem and those in Judea and the senate and Judas, To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt, Greeting, and good health.
[11] Having been saved by God out of grave dangers we thank him greatly for taking our side against the king.
[12] For he drove out those who fought against the holy city.
[13] For when the leader reached Persia with a force that seemed irresistible, they were cut to pieces in the temple of Nanea by a deception employed by the priests of Nanea.
[14] For under pretext of intending to marry her, Antiochus came to the place together with his friends, to secure most of its treasures as a dowry.
[15] When the priests of the temple of Nanea had set out the treasures and Antiochus had come with a few men inside the wall of the sacred precinct, they closed the temple as soon as he entered it.
[16] Opening the secret door in the ceiling, they threw stones and struck down the leader and his men, and dismembered them and cut off their heads and threw them to the people outside.
[17] Blessed in every way be our God, who has brought judgment upon those who have behaved impiously.
[18] Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.
[19] For when our fathers were being led captive to Persia, the pious priests of that time took some of the fire of the altar and secretly hid it in the hollow of a dry cistern, where they took such precautions that the place was unknown to any one.
[20] But after many years had passed, when it pleased God, Nehemiah, having been commissioned by the king of Persia, sent the descendants of the priests who had hidden the fire to get it. And when they reported to us that they had not found fire but thick liquid, he ordered them to dip it out and bring it.
[21] And when the materials for the sacrifices were presented, Nehemiah ordered the priests to sprinkle the liquid on the wood and what was laid upon it.
[22] When this was done and some time had passed and the sun, which had been clouded over, shone out, a great fire blazed up, so that all marveled.
[23] And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.
[24] The prayer was to this effect:
"O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,
[25] who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,
[26] accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy.
[27] Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.
[28] Afflict those who oppress and are insolent with pride.
[29] Plant thy people in thy holy place, as Moses said."
[30] Then the priests sang the hymns.
[31] And when the materials of the sacrifice were consumed, Nehemiah ordered that the liquid that was left should be poured upon large stones.
[32] When this was done, a flame blazed up; but when the light from the altar shone back, it went out.
[33] When this matter became known, and it was reported to the king of the Persians that, in the place where the exiled priests had hidden the fire, the liquid had appeared with which Nehemiah and his associates had burned the materials of the sacrifice,
[34] the king investigated the matter, and enclosed the place and made it sacred.
[35] And with those persons whom the king favored he exchanged many excellent gifts.
[36] Nehemiah and his associates called this "nephthar," which means purification, but by most people it is called naphtha.
2Mac.2
[1] One finds in the records that Jeremiah the prophet ordered those who were being deported to take some of the fire, as has been told,
[2] and that the prophet after giving them the law instructed those who were being deported not to forget the commandments of the Lord, nor to be led astray in their thoughts upon seeing the gold and silver statues and their adornment.
[3] And with other similar words he exhorted them that the law should not depart from their hearts.
[4] It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.
[5] And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.
[6] Some of those who followed him came up to mark the way, but could not find it.
[7] When Jeremiah learned of it, he rebuked them and declared: "The place shall be unknown until God gathers his people together again and shows his mercy.
[8] And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated."
[9] It was also made clear that being possessed of wisdom Solomon offered sacrifice for the dedication and completion of the temple.
[10] Just as Moses prayed to the Lord, and fire came down from heaven and devoured the sacrifices, so also Solomon prayed, and the fire came down and consumed the whole burnt offerings.
[11] And Moses said, "They were consumed because the sin offering had not been eaten."
[12] Likewise Solomon also kept the eight days.
[13] The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings.
[14] In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.
[15] So if you have need of them, send people to get them for you.
[16] Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?
[17] It is God who has saved all his people, and has returned the inheritance to all, and the kingship and priesthood and consecration,
[18] as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.
[19] The story of 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 his son Eupator,
[21] and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,
[22] and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them --
[23] all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.
[24] For considering the flood of numbers involved and the difficulty there is for those who wish to enter upon the narratives of history because of the mass of material,
[25] we have aimed to please those who wish to read, to make it easy for those who are inclined to memorize, and to profit all readers.
[26] For us who have undertaken the toil of abbreviating, it is no light matter but calls for sweat and loss of sleep,
[27] just as it is not easy for one who prepares a banquet and seeks the benefit of others. However, to secure the gratitude of many we will gladly endure the uncomfortable toil,
[28] leaving the responsibility for exact details to the compiler, while devoting our effort to arriving at the outlines of the condensation.
[29] For as the master builder of a new house must be concerned with the whole construction, while the one who undertakes its painting and decoration has to consider only what is suitable for its adornment, such in my judgment is the case with us.
[30] It is the duty of the original historian to occupy the ground and to discuss matters from every side and to take trouble with details,
[31] but the one who recasts the narrative should be allowed to strive for brevity of expression and to forego exhaustive treatment.
[32] At this point therefore let us begin our narrative, adding only so much to what has already been said; for it is foolish to lengthen the preface while cutting short the history itself.
2Mac.3
[1] While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,
[2] it came about that the kings themselves honored the place and glorified the temple with the finest presents,
[3] so that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.
[4] But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;
[5] and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.
[6] He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.
[7] When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.
[8] Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.
[9] When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.
[10] The high priest explained that there were some deposits belonging to widows and orphans,
[11] and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.
[12] And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world.
[13] But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.
[14] So he set a day and went in to direct the inspection of these funds. There was no little distress throughout the whole city.
[15] The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.
[16] To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.
[17] For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.
[18] People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt.
[19] Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.
[20] And holding up their hands to heaven, they all made entreaty.
[21] There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish.
[22] While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,
[23] Heliodorus went on with what had been decided.
[24] But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.
[25] For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.
[26] Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.
[27] When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher
[28] and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.
[29] While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,
[30] they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.
[31] Quickly some of Heliodorus' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath.
[32] And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.
[33] While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, "Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.
[34] And see that you, who have been scourged by heaven, report to all men the majestic power of God." Having said this they vanished.
[35] Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.
[36] And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.
[37] When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,
[38] "If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.
[39] For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury."
[40] This was the outcome of the episode of Heliodorus and the protection of the treasury.
2Mac.4
[1] The previously mentioned Simon, who had informed about the money against his own country, slandered Onias, saying that it was he who had incited Heliodorus and had been the real cause of the misfortune.
[2] He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.
[3] When his hatred progressed to such a degree that even murders were committed by one of Simon's approved agents,
[4] Onias recognized that the rivalry was serious and that Apollonius, the son of Menestheus and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.
[5] So he betook himself to the king, not accusing his fellow citizens but having in view the welfare, both public and private, of all the people.
[6] For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.
[7] When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,
[8] promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.
[9] In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.
[10] When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.
[11] He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.
[12] For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.
[13] There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,
[14] that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,
[15] disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige.
[16] For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.
[17] For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear.
[18] When the quadrennial games were being held at Tyre and the king was present,
[19] the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.
[20] So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.
[21] When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.
[22] He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.
[23] After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.
[24] But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.
[25] After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.
[26] So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.
[27] And Menelaus held the office, but he did not pay regularly any of the money promised to the king.
[28] When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.
[29] Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.
[30] While such was the state of affairs, it happened that the people of Tarsus and of Mallus revolted because their cities had been given as a present to Antiochis, the king's concubine.
[31] So the king went hastily to settle the trouble, leaving Andronicus, a man of high rank, to act as his deputy.
[32] But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.
[33] When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.
[34] Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.
[35] For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.
[36] When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.
[37] Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;
[38] and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.
[39] When many acts of sacrilege had been committed in the city by Lysimachus with the connivance of Menelaus, and when report of them had spread abroad, the populace gathered against Lysimachus, because many of the gold vessels had already been stolen.
[40] And since the crowds were becoming aroused and filled with anger, Lysimachus armed about three thousand men and launched an unjust attack, under the leadership of a certain Auranus, a man advanced in years and no less advanced in folly.
[41] But when the Jews became aware of Lysimachus' attack, some picked up stones, some blocks of wood, and others took handfuls of the ashes that were lying about, and threw them in wild confusion at Lysimachus and his men.
[42] As a result, they wounded many of them, and killed some, and put them all to flight; and the temple robber himself they killed close by the treasury.
[43] Charges were brought against Menelaus about this incident.
[44] When the king came to Tyre, three men sent by the senate presented the case before him.
[45] But Menelaus, already as good as beaten, promised a substantial bribe to Ptolemy son of Dorymenes to win over the king.
[46] Therefore Ptolemy, taking the king aside into a colonnade as if for refreshment, induced the king to change his mind.
[47] Menelaus, the cause of all the evil, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed uncondemned if they had pleaded even before Scythians.
[48] And so those who had spoken for the city and the villages and the holy vessels quickly suffered the unjust penalty.
[49] Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.
[50] But Menelaus, because of the cupidity of those in power, remained in office, growing in wickedness, having become the chief plotter against his fellow citizens.
2Mac.5
[1] About this time Antiochus made his second invasion of Egypt.
[2] And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --
[3] troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.
[4] Therefore all men prayed that the apparition might prove to have been a good omen.
[5] When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.
[6] But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.
[7] He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.
[8] Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;
[9] and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.
[10] He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers.
[11] When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.
[12] And he commanded his soldiers to cut down relentlessly every one they met and to slay those who went into the houses.
[13] Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants.
[14] Within the total of three days eighty thousand were destroyed, forty thousand in hand-to-hand fighting; and as many were sold into slavery as were slain.
[15] Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.
[16] He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.
[17] Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.
[18] But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.
[19] But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.
[20] Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled.
[21] So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.
[22] And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;
[23] and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,
[24] Antiochus sent Apollonius, the captain of the Mysians, with an army of twenty-two thousand, and commanded him to slay all the grown men and to sell the women and boys as slaves.
[25] When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.
[26] He put to the sword all those who came out to see them, then rushed into the city with his armed men and killed great numbers of people.
[27] But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.
2Mac.6
[1] Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,
[2] and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.
[3] Harsh and utterly grievous was the onslaught of evil.
[4] For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.
[5] The altar was covered with abominable offerings which were forbidden by the laws.
[6] A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.
[7] On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.
[8] At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,
[9] and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.
[10] For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.
[11] Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.
[12] Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.
[13] In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.
[14] For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,
[15] in order that he may not take vengeance on us afterward when our sins have reached their height.
[16] Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.
[17] Let what we have said serve as a reminder; we must go on briefly with the story.
[18] Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.
[19] But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,
[20] as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.
[21] Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,
[22] so that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.
[23] But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.
[24] "Such pretense is not worthy of our time of life," he said, "lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,
[25] and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.
[26] For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.
[27] Therefore, by manfully giving up my life now, I will show myself worthy of my old age
[28] and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws." When he had said this, he went at once to the rack.
[29] And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.
[30] When he was about to die under the blows, he groaned aloud and said: "It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him."
[31] So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.
2Mac.7
[1] It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.
[2] One of them, acting as their spokesman, said, "What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers."
[3] The king fell into a rage, and gave orders that pans and caldrons be heated.
[4] These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.
[5] When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,
[6] "The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'"
[7] After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, "Will you eat rather than have your body punished limb by limb?"
[8] He replied in the language of his fathers, and said to them, "No." Therefore he in turn underwent tortures as the first brother had done.
[9] And when he was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws."
[10] After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,
[11] and said nobly, "I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again."
[12] As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.
[13] When he too had died, they maltreated and tortured the fourth in the same way.
[14] And when he was near death, he said, "One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!"
[15] Next they brought forward the fifth and maltreated him.
[16] But he looked at the king, and said, "Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.
[17] Keep on, and see how his mighty power will torture you and your descendants!"
[18] After him they brought forward the sixth. And when he was about to die, he said, "Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.
[19] But do not think that you will go unpunished for having tried to fight against God!"
[20] The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.
[21] She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,
[22] "I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.
[23] Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws."
[24] Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.
[25] Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.
[26] After much urging on his part, she undertook to persuade her son.
[27] But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: "My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.
[28] I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.
[29] Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers."
[30] While she was still speaking, the young man said, "What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.
[31] But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.
[32] For we are suffering because of our own sins.
[33] And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.
[34] But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.
[35] You have not yet escaped the judgment of the almighty, all-seeing God.
[36] For our brothers after enduring a brief suffering have drunk of everflowing life under God's covenant; but you, by the judgment of God, will receive just punishment for your arrogance.
[37] I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,
[38] and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation."
[39] The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.
[40] So he died in his integrity, putting his whole trust in the Lord.
[41] Last of all, the mother died, after her sons.
[42] Let this be enough, then, about the eating of sacrifices and the extreme tortures.
2Mac.8
[1] But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.
[2] They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,
[3] and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,
[4] and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.
[5] As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.
[6] Coming without warning, he would set fire to towns and villages. He captured strategic positions and put to flight not a few of the enemy.
[7] He found the nights most advantageous for such attacks. And talk of his valor spread everywhere.
[8] When Philip saw that the man was gaining ground little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, for aid to the king's government.
[9] And Ptolemy promptly appointed Nicanor the son of Patroclus, one of the king's chief friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service.
[10] Nicanor determined to make up for the king the tribute due to the Romans, two thousand talents, by selling the captured Jews into slavery.
[11] And he immediately sent to the cities on the seacoast, inviting them to buy Jewish slaves and promising to hand over ninety slaves for a talent, not expecting the judgment from the Almighty that was about to overtake him.
[12] Word came to Judas concerning Nicanor's invasion; and when he told his companions of the arrival of the army,
[13] those who were cowardly and distrustful of God's justice ran off and got away.
[14] Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,
[15] if not for their own sake, yet for the sake of the covenants made with their fathers, and because he had called them by his holy and glorious name.
[16] But Maccabeus gathered his men together, to the number six thousand, and exhorted them not to be frightened by the enemy and not to fear the great multitude of Gentiles who were wickedly coming against them, but to fight nobly,
[17] keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.
[18] "For they trust to arms and acts of daring," he said, "but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world."
[19] Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,
[20] and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.
[21] With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts.
[22] He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.
[23] Besides, he appointed Eleazar to read aloud from the holy book, and gave the watchword, "God's help"; then, leading the first division himself, he joined battle with Nicanor.
[24] With the Almighty as their ally, they slew more than nine thousand of the enemy, and wounded and disabled most of Nicanor's army, and forced them all to flee.
[25] They captured the money of those who had come to buy them as slaves. After pursuing them for some distance, they were obliged to return because the hour was late.
[26] For it was the day before the sabbath, and for that reason they did not continue their pursuit.
[27] And when they had collected the arms of the enemy and stripped them of their spoils, they kept the sabbath, giving great praise and thanks to the Lord, who had preserved them for that day and allotted it to them as the beginning of mercy.
[28] After the sabbath they gave some of the spoils to those who had been tortured and to the widows and orphans, and distributed the rest among themselves and their children.
[29] When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.
[30] In encounters with the forces of Timothy and Bacchides they killed more than twenty thousand of them and got possession of some exceedingly high strongholds, and they divided very much plunder, giving to those who had been tortured and to the orphans and widows, and also to the aged, shares equal to their own.
[31] Collecting the arms of the enemy, they stored them all carefully in strategic places, and carried the rest of the spoils to Jerusalem.
[32] They killed the commander of Timothy's forces, a most unholy man, and one who had greatly troubled the Jews.
[33] While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.
[34] The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,
[35] having been humbled with the help of the Lord by opponents whom he regarded as of the least account, took off his splendid uniform and made his way alone like a runaway slave across the country till he reached Antioch, having succeeded chiefly in the destruction of his own army!
[36] Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.
2Mac.9
[1] About that time, as it happened, Antiochus had retreated in disorder from the region of Persia.
[2] For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat.
[3] While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy.
[4] Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, "When I get there I will make Jerusalem a cemetery of Jews."
[5] But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --
[6] and that very justly, for he had tortured the bowels of others with many and strange inflictions.
[7] Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.
[8] Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.
[9] And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.
[10] Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven.
[11] Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.
[12] And when he could not endure his own stench, he uttered these words: "It is right to be subject to God, and no mortal should think that he is equal to God."
[13] Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating
[14] that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;
[15] and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;
[16] and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;
[17] and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God.
[18] But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:
[19] "To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity.
[20] If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,
[21] I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all.
[22] I do not despair of my condition, for I have good hope of recovering from my illness,
[23] but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor,
[24] so that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left.
[25] Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here.
[26] I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son.
[27] For I am sure that he will follow my policy and will treat you with moderation and kindness."
[28] So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.
[29] And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.
2Mac.10
[1] Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;
[2] and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.
[3] They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.
[4] And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.
[5] It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.
[6] And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.
[7] Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.
[8] They decreed by public ordinance and vote that the whole nation of the Jews should observe these days every year.
[9] Such then was the end of Antiochus, who was called Epiphanes.
[10] Now we will tell what took place under Antiochus Eupator, who was the son of that ungodly man, and will give a brief summary of the principal calamities of the wars.
[11] This man, when he succeeded to the kingdom, appointed one Lysias to have charge of the government and to be chief governor of Coelesyria and Phoenicia.
[12] Ptolemy, who was called Macron, took the lead in showing justice to the Jews because of the wrong that had been done to them, and attempted to maintain peaceful relations with them.
[13] As a result he was accused before Eupator by the king's friends. He heard himself called a traitor at every turn, because he had abandoned Cyprus, which Philometor had entrusted to him, and had gone over to Antiochus Epiphanes. Unable to command the respect due his office, he took poison and ended his life.
[14] When Gorgias became governor of the region, he maintained a force of mercenaries, and at every turn kept on warring against the Jews.
[15] Besides this, the Idumeans, who had control of important strongholds, were harassing the Jews; they received those who were banished from Jerusalem, and endeavored to keep up the war.
[16] But Maccabeus and his men, after making solemn supplication and beseeching God to fight on their side, rushed to the strongholds of the Idumeans.
[17] Attacking them vigorously, they gained possession of the places, and beat off all who fought upon the wall, and slew those whom they encountered, killing no fewer than twenty thousand.
[18] When no less than nine thousand took refuge in two very strong towers well equipped to withstand a siege,
[19] Maccabeus left Simon and Joseph, and also Zacchaeus and his men, a force sufficient to besiege them; and he himself set off for places where he was more urgently needed.
[20] But the men with Simon, who were money-hungry, were bribed by some of those who were in the towers, and on receiving seventy thousand drachmas let some of them slip away.
[21] When word of what had happened came to Maccabeus, he gathered the leaders of the people, and accused these men of having sold their brethren for money by setting their enemies free to fight against them.
[22] Then he slew these men who had turned traitor, and immediately captured the two towers.
[23] Having success at arms in everything he undertook, he destroyed more than twenty thousand in the two strongholds.
[24] Now Timothy, who had been defeated by the Jews before, gathered a tremendous force of mercenaries and collected the cavalry from Asia in no small number. He came on, intending to take Judea by storm.
[25] As he drew near, Maccabeus and his men sprinkled dust upon their heads and girded their loins with sackcloth, in supplication to God.
[26] Falling upon the steps before the altar, they besought him to be gracious to them and to be an enemy to their enemies and an adversary to their adversaries, as the law declares.
[27] And rising from their prayer they took up their arms and advanced a considerable distance from the city; and when they came near to the enemy they halted.
[28] Just as dawn was breaking, the two armies joined battle, the one having as pledge of success and victory not only their valor but their reliance upon the Lord, while the other made rage their leader in the fight.
[29] When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.
[30] Surrounding Maccabeus and protecting him with their own armor and weapons, they kept him from being wounded. And they showered arrows and thunderbolts upon the enemy, so that, confused and blinded, they were thrown into disorder and cut to pieces.
[31] Twenty thousand five hundred were slaughtered, besides six hundred horsemen.
[32] Timothy himself fled to a stronghold called Gazara, especially well garrisoned, where Chaereas was commander.
[33] Then Maccabeus and his men were glad, and they besieged the fort for four days.
[34] The men within, relying on the strength of the place, blasphemed terribly and hurled out wicked words.
[35] But at dawn of the fifth day, twenty young men in the army of Maccabeus, fired with anger because of the blasphemies, bravely stormed the wall and with savage fury cut down every one they met.
[36] Others who came up in the same way wheeled around against the defenders and set fire to the towers; they kindled fires and burned the blasphemers alive. Others broke open the gates and let in the rest of the force, and they occupied the city.
[37] They killed Timothy, who was hidden in a cistern, and his brother Chaereas, and Apollophanes.
[38] When they had accomplished these things, with hymns and thanksgivings they blessed the Lord who shows great kindness to Israel and gives them the victory.
2Mac.11
[1] Very soon after this, Lysias, the king's guardian and kinsman, who was in charge of the government, being vexed at what had happened,
[2] gathered about eighty thousand men and all his cavalry and came against the Jews. He intended to make the city a home for Greeks,
[3] and to levy tribute on the temple as he did on the sacred places of the other nations, and to put up the high priesthood for sale every year.
[4] He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.
[5] Invading Judea, he approached Beth-zur, which was a fortified place about five leagues from Jerusalem, and pressed it hard.
[6] When Maccabeus and his men got word that Lysias was besieging the strongholds, they and all the people, with lamentations and tears, besought the Lord to send a good angel to save Israel.
[7] Maccabeus himself was the first to take up arms, and he urged the others to risk their lives with him to aid their brethren. Then they eagerly rushed off together.
[8] And there, while they were still near Jerusalem, a horseman appeared at their head, clothed in white and brandishing weapons of gold.
[9] And they all together praised the merciful God, and were strengthened in heart, ready to assail not only men but the wildest beasts or walls of iron.
[10] They advanced in battle order, having their heavenly ally, for the Lord had mercy on them.
[11] They hurled themselves like lions against the enemy, and slew eleven thousand of them and sixteen hundred horsemen, and forced all the rest to flee.
[12] Most of them got away stripped and wounded, and Lysias himself escaped by disgraceful flight.
[13] And as he was not without intelligence, he pondered over the defeat which had befallen him, and realized that the Hebrews were invincible because the mighty God fought on their side. So he sent to them
[14] and persuaded them to settle everything on just terms, promising that he would persuade the king, constraining him to be their friend.
[15] Maccabeus, having regard for the common good, agreed to all that Lysias urged. For the king granted every request in behalf of the Jews which Maccabeus delivered to Lysias in writing.
[16] The letter written to the Jews by Lysias was to this effect: "Lysias to the people of the Jews, greeting.
[17] John and Absalom, who were sent by you, have delivered your signed communication and have asked about the matters indicated therein.
[18] I have informed the king of everything that needed to be brought before him, and he has agreed to what was possible.
[19] If you will maintain your good will toward the government, I will endeavor for the future to help promote your welfare.
[20] And concerning these matters and their details, I have ordered these men and my representatives to confer with you.
[21] Farewell. The one hundred and forty-eighth year, Dioscorinthius twenty-fourth."
[22] The king's letter ran thus: "King Antiochus to his brother Lysias, greeting.
[23] Now that our father has gone on to the gods, we desire that the subjects of the kingdom be undisturbed in caring for their own affairs.
[24] We have heard that the Jews do not consent to our father's change to Greek customs but prefer their own way of living and ask that their own customs be allowed them.
[25] Accordingly, since we choose that this nation also be free from disturbance, our decision is that their temple be restored to them and that they live according to the customs of their ancestors.
[26] You will do well, therefore, to send word to them and give them pledges of friendship, so that they may know our policy and be of good cheer and go on happily in the conduct of their own affairs."
[27] To the nation the king's letter was as follows: "King Antiochus to the senate of the Jews and to the other Jews, greeting.
[28] If you are well, it is as we desire. We also are in good health.
[29] Menelaus has informed us that you wish to return home and look after your own affairs.
[30] Therefore those who go home by the thirtieth day of Xanthicus will have our pledge of friendship and full permission
[31] for the Jews to enjoy their own food and laws, just as formerly, and none of them shall be molested in any way for what he may have done in ignorance.
[32] And I have also sent Menelaus to encourage you.
[33] Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth."
[34] The Romans also sent them a letter, which read thus: "Quintus Memmius and Titus Manius, envoys of the Romans, to the people of the Jews, greeting.
[35] With regard to what Lysias the kinsman of the king has granted you, we also give consent.
[36] But as to the matters which he decided are to be referred to the king, as soon as you have considered them, send some one promptly, so that we may make proposals appropriate for you. For we are on our way to Antioch.
[37] Therefore make haste and send some men, so that we may have your judgment.
[38] Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth."
2Mac.12
[1] When this agreement had been reached, Lysias returned to the king, and the Jews went about their farming.
[2] But some of the governors in various places, Timothy and Apollonius the son of Gennaeus, as well as Hieronymus and Demophon, and in addition to these Nicanor the governor of Cyprus, would not let them live quietly and in peace.
[3] And some men of Joppa did so ungodly a deed as this: they invited the Jews who lived among them to embark, with their wives and children, on boats which they had provided, as though there were no ill will to the Jews;
[4] and this was done by public vote of the city. And when they accepted, because they wished to live peaceably and suspected nothing, the men of Joppa took them out to sea and drowned them, not less than two hundred.
[5] When Judas heard of the cruelty visited on his countrymen, he gave orders to his men
[6] and, calling upon God the righteous Judge, attacked the murderers of his brethren. He set fire to the harbor by night, and burned the boats, and massacred those who had taken refuge there.
[7] Then, because the city's gates were closed, he withdrew, intending to come again and root out the whole community of Joppa.
[8] But learning that the men in Jamnia meant in the same way to wipe out the Jews who were living among them,
[9] he attacked the people of Jamnia by night and set fire to the harbor and the fleet, so that the glow of the light was seen in Jerusalem, thirty miles distant.
[10] When they had gone more than a mile from there, on their march against Timothy, not less than five thousand Arabs with five hundred horsemen attacked them.
[11] After a hard fight Judas and his men won the victory, by the help of God. The defeated nomads besought Judas to grant them pledges of friendship, promising to give him cattle and to help his people in all other ways.
[12] Judas, thinking that they might really be useful in many ways, agreed to make peace with them; and after receiving his pledges they departed to their tents.
[13] He also attacked a certain city which was strongly fortified with earthworks and walls, and inhabited by all sorts of Gentiles. Its name was Caspin.
[14] And those who were within, relying on the strength of the walls and on their supply of provisions, behaved most insolently toward Judas and his men, railing at them and even blaspheming and saying unholy things.
[15] But Judas and his men, calling upon the great Sovereign of the world, who without battering-rams or engines of war overthrew Jericho in the days of Joshua, rushed furiously upon the walls.
[16] They took the city by the will of God, and slaughtered untold numbers, so that the adjoining lake, a quarter of a mile wide, appeared to be running over with blood.
[17] When they had gone ninety-five miles from there, they came to Charax, to the Jews who are called Toubiani.
[18] They did not find Timothy in that region, for he had by then departed from the region without accomplishing anything, though in one place he had left a very strong garrison.
[19] Dositheus and Sosipater, who were captains under Maccabeus, marched out and destroyed those whom Timothy had left in the stronghold, more than ten thousand men.
[20] But Maccabeus arranged his army in divisions, set men in command of the divisions, and hastened after Timothy, who had with him a hundred and twenty thousand infantry and two thousand five hundred cavalry.
[21] When Timothy learned of the approach of Judas, he sent off the women and the children and also the baggage to a place called Carnaim; for that place was hard to besiege and difficult of access because of the narrowness of all the approaches.
[22] But when Judas' first division appeared, terror and fear came over the enemy at the manifestation to them of him who sees all things; and they rushed off in flight and were swept on, this way and that, so that often they were injured by their own men and pierced by the points of their swords.
[23] And Judas pressed the pursuit with the utmost vigor, putting the sinners to the sword, and destroyed as many as thirty thousand men.
[24] Timothy himself fell into the hands of Dositheus and Sosipater and their men. With great guile he besought them to let him go in safety, because he held the parents of most of them and the brothers of some and no consideration would be shown them.
[25] And when with many words he had confirmed his solemn promise to restore them unharmed, they let him go, for the sake of saving their brethren.
[26] Then Judas marched against Carnaim and the temple of Atargatis, and slaughtered twenty-five thousand people.
[27] After the rout and destruction of these, he marched also against Ephron, a fortified city where Lysias dwelt with multitudes of people of all nationalities. Stalwart young men took their stand before the walls and made a vigorous defense; and great stores of war engines and missiles were there.
[28] But the Jews called upon the Sovereign who with power shatters the might of his enemies, and they got the city into their hands, and killed as many as twenty-five thousand of those who were within it.
[29] Setting out from there, they hastened to Scythopolis, which is seventy-five miles from Jerusalem.
[30] But when the Jews who dwelt there bore witness to the good will which the people of Scythopolis had shown them and their kind treatment of them in times of misfortune,
[31] they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.
[32] After the feast called Pentecost, they hastened against Gorgias, the governor of Idumea.
[33] And he came out with three thousand infantry and four hundred cavalry.
[34] When they joined battle, it happened that a few of the Jews fell.
[35] But a certain Dositheus, one of Bacenor's men, who was on horseback and was a strong man, caught hold of Gorgias, and grasping his cloak was dragging him off by main strength, wishing to take the accursed man alive, when one of the Thracian horsemen bore down upon him and cut off his arm; so Gorgias escaped and reached Marisa.
[36] As Esdris and his men had been fighting for a long time and were weary, Judas called upon the Lord to show himself their ally and leader in the battle.
[37] In the language of their fathers he raised the battle cry, with hymns; then he charged against Gorgias' men when they were not expecting it, and put them to flight.
[38] Then Judas assembled his army and went to the city of Adullam. As the seventh day was coming on, they purified themselves according to the custom, and they kept the sabbath there.
[39] On the next day, as by that time it had become necessary, Judas and his men went to take up the bodies of the fallen and to bring them back to lie with their kinsmen in the sepulchres of their fathers.
[40] Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.
[41] So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden;
[42] and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen.
[43] He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.
[44] For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.
[45] But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.
2Mac.13
[1] In the one hundred and forty-ninth year word came to Judas and his men that Antiochus Eupator was coming with a great army against Judea,
[2] and with him Lysias, his guardian, who had charge of the government. Each of them had a Greek force of one hundred and ten thousand infantry, five thousand three hundred cavalry, twenty-two elephants, and three hundred chariots armed with scythes.
[3] Menelaus also joined them and with utter hypocrisy urged Antiochus on, not for the sake of his country's welfare, but because he thought that he would be established in office.
[4] But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.
[5] For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes.
[6] There they all push to destruction any man guilty of sacrilege or notorious for other crimes.
[7] By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.
[8] And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.
[9] The king with barbarous arrogance was coming to show the Jews things far worse than those that had been done in his father's time.
[10] But when Judas heard of this, he ordered the people to call upon the Lord day and night, now if ever to help those who were on the point of being deprived of the law and their country and the holy temple,
[11] and not to let the people who had just begun to revive fall into the hands of the blasphemous Gentiles.
[12] When they had all joined in the same petition and had besought the merciful Lord with weeping and fasting and lying prostrate for three days without ceasing, Judas exhorted them and ordered them to stand ready.
[13] After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.
[14] So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.
[15] He gave his men the watchword, "God's victory," and with a picked force of the bravest young men, he attacked the king's pavilion at night and slew as many as two thousand men in the camp. He stabbed the leading elephant and its rider.
[16] In the end they filled the camp with terror and confusion and withdrew in triumph.
[17] This happened, just as day was dawning, because the Lord's help protected him.
[18] The king, having had a taste of the daring of the Jews, tried strategy in attacking their positions.
[19] He advanced against Beth-zur, a strong fortress of the Jews, was turned back, attacked again, and was defeated.
[20] Judas sent in to the garrison whatever was necessary.
[21] But Rhodocus, a man from the ranks of the Jews, gave secret information to the enemy; he was sought for, caught, and put in prison.
[22] The king negotiated a second time with the people in Beth-zur, gave pledges, received theirs, withdrew, attacked Judas and his men, was defeated;
[23] he got word that Philip, who had been left in charge of the government, had revolted in Antioch; he was dismayed, called in the Jews, yielded and swore to observe all their rights, settled with them and offered sacrifice, honored the sanctuary and showed generosity to the holy place.
[24] He received Maccabeus, left Hegemonides as governor from Ptolemais to Gerar,
[25] and went to Ptolemais. The people of Ptolemais were indignant over the treaty; in fact they were so angry that they wanted to annul its terms.
[26] Lysias took the public platform, made the best possible defense, convinced them, appeased them, gained their good will, and set out for Antioch. This is how the king's attack and withdrawal turned out.
2Mac.14
[1] Three years later, word came to Judas and his men that Demetrius, the son of Seleucus, had sailed into the harbor of Tripolis with a strong army and a fleet,
[2] and had taken possession of the country, having made away with Antiochus and his guardian Lysias.
[3] Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,
[4] and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.
[5] But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered:
[6] "Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.
[7] Therefore I have laid aside my ancestral glory -- I mean the high priesthood -- and have now come here,
[8] first because I am genuinely concerned for the interests of the king, and second because I have regard also for my fellow citizens. For through the folly of those whom I have mentioned our whole nation is now in no small misfortune.
[9] Since you are acquainted, O king, with the details of this matter, deign to take thought for our country and our hard-pressed nation with the gracious kindness which you show to all.
[10] For as long as Judas lives, it is impossible for the government to find peace."
[11] When he had said this, the rest of the king's friends, who were hostile to Judas, quickly inflamed Demetrius still more.
[12] And he immediately chose Nicanor, who had been in command of the elephants, appointed him governor of Judea, and sent him off
[13] with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.
[14] And the Gentiles throughout Judea, who had fled before Judas, flocked to join Nicanor, thinking that the misfortunes and calamities of the Jews would mean prosperity for themselves.
[15] When the Jews heard of Nicanor's coming and the gathering of the Gentiles, they sprinkled dust upon their heads and prayed to him who established his own people for ever and always upholds his own heritage by manifesting himself.
[16] At the command of the leader, they set out from there immediately and engaged them in battle at a village called Dessau.
[17] Simon, the brother of Judas, had encountered Nicanor, but had been temporarily checked because of the sudden consternation created by the enemy.
[18] Nevertheless Nicanor, hearing of the valor of Judas and his men and their courage in battle for their country, shrank from deciding the issue by bloodshed.
[19] Therefore he sent Posidonius and Theodotus and Mattathias to give and receive pledges of friendship.
[20] When the terms had been fully considered, and the leader had informed the people, and it had appeared that they were of one mind, they agreed to the covenant.
[21] And the leaders set a day on which to meet by themselves. A chariot came forward from each army; seats of honor were set in place;
[22] Judas posted armed men in readiness at key places to prevent sudden treachery on the part of the enemy; they held the proper conference.
[23] Nicanor stayed on in Jerusalem and did nothing out of the way, but dismissed the flocks of people that had gathered.
[24] And he kept Judas always in his presence; he was warmly attached to the man.
[25] And he urged him to marry and have children; so he married, settled down, and shared the common life.
[26] But when Alcimus noticed their good will for one another, he took the covenant that had been made and went to Demetrius. He told him that Nicanor was disloyal to the government, for he had appointed that conspirator against the kingdom, Judas, to be his successor.
[27] The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covenant and commanding him to send Maccabeus to Antioch as a prisoner without delay.
[28] When this message came to Nicanor, he was troubled and grieved that he had to annul their agreement when the man had done no wrong.
[29] Since it was not possible to oppose the king, he watched for an opportunity to accomplish this by a stratagem.
[30] But Maccabeus, noticing that Nicanor was more austere in his dealings with him and was meeting him more rudely than had been his custom, concluded that this austerity did not spring from the best motives. So he gathered not a few of his men, and went into hiding from Nicanor.
[31] When the latter became aware that he had been cleverly outwitted by the man, he went to the great and holy temple while the priests were offering the customary sacrifices, and commanded them to hand the man over.
[32] And when they declared on oath that they did not know where the man was whom he sought,
[33] he stretched out his right hand toward the sanctuary, and swore this oath: "If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus."
[34] Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:
[35] "O Lord of all, who hast need of nothing, thou wast pleased that there be a temple for thy habitation among us;
[36] so now, O holy One, Lord of all holiness, keep undefiled for ever this house that has been so recently purified."
[37] A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.
[38] For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.
[39] Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;
[40] for he thought that by arresting him he would do them an injury.
[41] When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,
[42] preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth.
[43] But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.
[44] But as they quickly drew back, a space opened and he fell in the middle of the empty space.
[45] Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,
[46] with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.
2Mac.15
[1] When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.
[2] And when the Jews who were compelled to follow him said, "Do not destroy so savagely and barbarously, but show respect for the day which he who sees all things has honored and hallowed above other days,"
[3] the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day.
[4] And when they declared, "It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,"
[5] he replied, "And I am a sovereign also, on earth, and I command you to take up arms and finish the king's business." Nevertheless, he did not succeed in carrying out his abominable design.
[6] This Nicanor in his utter boastfulness and arrogance had determined to erect a public monument of victory over Judas and his men.
[7] But Maccabeus did not cease to trust with all confidence that he would get help from the Lord.
[8] And he exhorted his men not to fear the attack of the Gentiles, but to keep in mind the former times when help had come to them from heaven, and now to look for the victory which the Almighty would give them.
[9] Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.
[10] And when he had aroused their courage, he gave his orders, at the same time pointing out the perfidy of the Gentiles and their violation of oaths.
[11] He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.
[12] What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.
[13] Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.
[14] And Onias spoke, saying, "This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God."
[15] Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:
[16] "Take this holy sword, a gift from God, with which you will strike down your adversaries."
[17] Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.
[18] Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.
[19] And those who had to remain in the city were in no little distress, being anxious over the encounter in the open country.
[20] When all were now looking forward to the coming decision, and the enemy was already close at hand with their army drawn up for battle, the elephants strategically stationed and the cavalry deployed on the flanks,
[21] Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.
[22] And he called upon him in these words: "O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.
[23] So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.
[24] By the might of thy arm may these blasphemers who come against thy holy people be struck down." With these words he ended his prayer.
[25] Nicanor and his men advanced with trumpets and battle songs;
[26] and Judas and his men met the enemy in battle with invocation to God and prayers.
[27] So, fighting with their hands and praying to God in their hearts, they laid low no less than thirty-five thousand men, and were greatly gladdened by God's manifestation.
[28] When the action was over and they were returning with joy, they recognized Nicanor, lying dead, in full armor.
[29] Then there was shouting and tumult, and they blessed the Sovereign Lord in the language of their fathers.
[30] And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.
[31] And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.
[32] He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty;
[33] and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary.
[34] And they all, looking to heaven, blessed the Lord who had manifested himself, saying, "Blessed is he who has kept his own place undefiled."
[35] And he hung Nicanor's head from the citadel, a clear and conspicuous sign to every one of the help of the Lord.
[36] And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.
[37] This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.
[38] If it is well told and to the point, that is what I myself desired; if it is poorly done and mediocre, that was the best I could do.
[39] For just as it is harmful to drink wine alone, or, again, to drink water alone, while wine mixed with water is sweet and delicious and enhances one's enjoyment, so also the style of the story delights the ears of those who read the work. And here will be the end.
3 Maccabees
3Mac.1
[1] When Philopator learned from those who returned that the regions which he had controlled had been seized by Antiochus, he gave orders to all his forces, both infantry and cavalry, took with him his sister Arsinoe, and marched out to the region near Raphia, where Antiochus's supporters were encamped.
[2] But a certain Theodotus, determined to carry out the plot he had devised, took with him the best of the Ptolemaic arms that had been previously issued to him, and crossed over by night to the tent of Ptolemy, intending single-handed to kill him and thereby end the war.
[3] But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king.
[4] When a bitter fight resulted, and matters were turning out rather in favor of Antiochus, Arsinoe went to the troops with wailing and tears, her locks all disheveled, and exhorted them to defend themselves and their children and wives bravely, promising to give them each two minas of gold if they won the battle.
[5] And so it came about that the enemy was routed in the action, and many captives also were taken.
[6] Now that he had foiled the plot, Ptolemy decided to visit the neighboring cities and encourage them.
[7] By doing this, and by endowing their sacred enclosures with gifts, he strengthened the morale of his subjects.
[8] Since the Jews had sent some of their council and elders to greet him, to bring him gifts of welcome, and to congratulate him on what had happened, he was all the more eager to visit them as soon as possible.
[9] After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty,
[10] he marveled at the good order of the temple, and conceived a desire to enter the holy of holies.
[11] When they said that this was not permitted, because not even members of their own nation were allowed to enter, nor even all of the priests, but only the high priest who was pre-eminent over all, and he only once a year, the king was by no means persuaded.
[12] Even after the law had been read to him, he did not cease to maintain that he ought to enter, saying, "Even if those men are deprived of this honor, I ought not to be."
[13] And he inquired why, when he entered every other temple, no one there had stopped him.
[14] And someone heedlessly said that it was wrong to take this as a sign in itself.
[15] "But since this has happened," the king said, "why should not I at least enter, whether they wish it or not?"
[16] Then the priests in all their vestments prostrated themselves and entreated the supreme God to aid in the present situation and to avert the violence of this evil design, and they filled the temple with cries and tears;
[17] and those who remained behind in the city were agitated and hurried out, supposing that something mysterious was occurring.
[18] The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations.
[19] Those women who had recently been arrayed for marriage abandoned the bridal chambers prepared for wedded union, and, neglecting proper modesty, in a disorderly rush flocked together in the city.
[20] Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets, and without a backward look they crowded together at the most high temple.
[21] Various were the supplications of those gathered there because of what the king was profanely plotting.
[22] In addition, the bolder of the citizens would not tolerate the completion of his plans or the fulfillment of his intended purpose.
[23] They shouted to their fellows to take arms and die courageously for the ancestral law, and created a considerable disturbance in the holy place; and being barely restrained by the old men and the elders, they resorted to the same posture of supplication as the others.
[24] Meanwhile the crowd, as before, was engaged in prayer,
[25] while the elders near the king tried in various ways to change his arrogant mind from the plan that he had conceived.
[26] But he, in his arrogance, took heed of nothing, and began now to approach, determined to bring the aforesaid plan to a conclusion.
[27] When those who were around him observed this, they turned, together with our people, to call upon him who has all power to defend them in the present trouble and not to overlook this unlawful and haughty deed.
[28] The continuous, vehement, and concerted cry of the crowds resulted in an immense uproar;
[29] for it seemed that not only the men but also the walls and the whole earth around echoed, because indeed all at that time preferred death to the profanation of the place.
3Mac.2
[1] Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows:
[2] "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power.
[3] For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance.
[4] You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
[5] You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward.
[6] You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel.
[7] And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation.
[8] And when they had seen works of your hands, they praised you, the Almighty.
[9] You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name.
[10] And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray.
[11] And indeed you are faithful and true.
[12] And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils,
[13] see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness.
[14] In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name.
[15] For your dwelling, the heaven of heavens, is unapproachable by man.
[16] But because you graciously bestowed your glory upon your people Israel, you sanctified this place.
[17] Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying,
[18] `We have trampled down the house of the sanctuary as offensive houses are trampled down.'
[19] Wipe away our sins and disperse our errors, and reveal your mercy at this hour.
[20] Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace."
[21] Thereupon God, who oversees all things, the first Father of all, holy among the holy ones, having heard the lawful supplication, scourged him who had exalted himself in insolence and audacity.
[22] He shook him on this side and that as a reed is shaken by the wind, so that he lay helpless on the ground and, besides being paralyzed in his limbs, was unable even to speak, since he was smitten by a righteous judgment.
[23] Then both friends and bodyguards, seeing the severe punishment that had overtaken him, and fearing lest he should lose his life, quickly dragged him out, panic-stricken in their exceedingly great fear.
[24] After a while he recovered, and though he had been punished, he by no means repented, but went away uttering bitter threats.
[25] When he arrived in Egypt, he increased in his deeds of malice, abetted by the previously mentioned drinking companions and comrades, who were strangers to everything just.
[26] He was not content with his uncounted licentious deeds, but he also continued with such audacity that he framed evil reports in the various localities; and many of his friends, intently observing the king's purpose, themselves also followed his will.
[27] He proposed to inflict public disgrace upon the Jewish community, and he set up a stone on the tower in the courtyard with this inscription:
[28] "None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death;
[29] those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status."
[30] In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians."
[31] Now some, however, with an obvious abhorrence of the price to be exacted for maintaining the religion of their city, readily gave themselves up, since they expected to enhance their reputation by their future association with the king.
[32] But the majority acted firmly with a courageous spirit and did not depart from their religion; and by paying money in exchange for life they confidently attempted to save themselves from the registration.
[33] They remained resolutely hopeful of obtaining help, and they abhorred those who separated themselves from them, considering them to be enemies of the Jewish nation, and depriving them of common fellowship and mutual help.
3Mac.3
[1] When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means.
[2] While these matters were being arranged, a hostile rumor was circulated against the Jewish nation by men who conspired to do them ill, a pretext being given by a report that they hindered others from the observance of their customs.
[3] The Jews, however, continued to maintain good will and unswerving loyalty toward the dynasty;
[4] but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some;
[5] but since they adorned their style of life with the good deeds of upright people, they were established in good repute among all men.
[6] Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all;
[7] instead they gossiped about the differences in worship and foods, alleging that these people were loyal neither to the king nor to his authorities, but were hostile and greatly opposed to his government. So they attached no ordinary reproach to them.
[8] The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change;
[9] for such a great community ought not be left to its fate when it had committed no offense.
[10] And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance.
[11] Then the king, boastful of his present good fortune, and not considering the might of the supreme God, but assuming that he would persevere constantly in his same purpose, wrote this letter against them:
[12] "King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health.
[13] I myself and our government are faring well.
[14] When our expedition took place in Asia, as you yourselves know, it was brought to conclusion, according to plan, by the gods' deliberate alliance with us in battle,
[15] and we considered that we should not rule the nations inhabiting Coele-Syria and Phoenicia by the power of the spear but should cherish them with clemency and great benevolence, gladly treating them well.
[16] And when we had granted very great revenues to the temples in the cities, we came on to Jerusalem also, and went up to honor the temple of those wicked people, who never cease from their folly.
[17] They accepted our presence by word, but insincerely by deed, because when we proposed to enter their inner temple and honor it with magnificent and most beautiful offerings,
[18] they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all.
[19] By maintaining their manifest ill-will toward us, they become the only people among all nations who hold their heads high in defiance of kings and their own benefactors, and are unwilling to regard any action as sincere.
[20] "But we, when we arrived in Egypt victorious, accommodated ourselves to their folly and did as was proper, since we treat all nations with benevolence.
[21] Among other things, we made known to all our amnesty toward their compatriots here, both because of their alliance with us and the myriad affairs liberally entrusted to them from the beginning; and we ventured to make a change, by deciding both to deem them worthy of Alexandrian citizenship and to make them participants in our regular religious rites.
[22] But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil,
[23] they not only spurn the priceless citizenship, but also both by speech and by silence they abominate those few among them who are sincerely disposed toward us; in every situation, in accordance with their infamous way of life, they secretly suspect that we may soon alter our policy.
[24] Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies.
[25] Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies.
[26] For when these all have been punished, we are sure that for the remaining time the government will be established for ourselves in good order and in the best state.
[27] But whoever shelters any of the Jews, old people or children or even infants, will be tortured to death with the most hateful torments, together with his family.
[28] Any one willing to give information will receive the property of the one who incurs the punishment, and also two thousand drachmas from the royal treasury, and will be awarded his freedom.
[29] Every place detected sheltering a Jew is to be made unapproachable and burned with fire, and shall become useless for all time to any mortal creature."
[30] The letter was written in the above form.
3Mac.4
[1] In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity which had long ago been in their minds was now made evident and outspoken.
[2] But among the Jews there was incessant mourning, lamentation, and tearful cries; everywhere their hearts were burning, and they groaned because of the unexpected destruction that had suddenly been decreed for them.
[3] What district or city, or what habitable place at all, or what streets were not filled with mourning and wailing for them?
[4] For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people.
[5] For a multitude of gray-headed old men, sluggish and bent with age, was being led away, forced to march at a swift pace by the violence with which they were driven in such a shameful manner.
[6] And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen.
[7] In bonds and in public view they were violently dragged along as far as the place of embarkation.
[8] Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them.
[9] They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters,
[10] and in addition they were confined under a solid deck, so that with their eyes in total darkness, they should undergo treatment befitting traitors during the whole voyage.
[11] When these men had been brought to the place called Schedia, and the voyage was concluded as the king had decreed, he commanded that they should be enclosed in the hippodrome which had been built with a monstrous perimeter wall in front of the city, and which was well suited to make them an obvious spectacle to all coming back into the city and to those from the city going out into the country, so that they could neither communicate with the king's forces nor in any way claim to be inside the circuit of the city.
[12] And when this had happened, the king, hearing that the Jews' compatriots from the city frequently went out in secret to lament bitterly the ignoble misfortune of their brothers,
[13] ordered in his rage that these men be dealt with in precisely the same fashion as the others, not omitting any detail of their punishment.
[14] The entire race was to be registered individually, not for the hard labor that has been briefly mentioned before, but to be tortured with the outrages that he had ordered, and at the end to be destroyed in the space of a single day.
[15] The registration of these people was therefore conducted with bitter haste and zealous intentness from the rising of the sun till its setting, and though uncompleted it stopped after forty days.
[16] The king was greatly and continually filled with joy, organizing feasts in honor of all his idols, with a mind alienated from truth and with a profane mouth, praising speechless things that are not able even to communicate or to come to one's help, and uttering improper words against the supreme God.
[17] But after the previously mentioned interval of time the scribes declared to the king that they were no longer able to take the census of the Jews because of their innumerable multitude,
[18] although most of them were still in the country, some still residing in their homes, and some at the place; the task was impossible for all the generals in Egypt.
[19] After he had threatened them severely, charging that they had been bribed to contrive a means of escape, he was clearly convinced about the matter
[20] when they said and proved that both the paper and the pens they used for writing had already given out.
[21] But this was an act of the invincible providence of him who was aiding the Jews from heaven.
3Mac.5
[1] Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants,
[2] and ordered him on the following day to drug all the elephants -- five hundred in number -- with large handfuls of frankincense and plenty of unmixed wine, and to drive them in, maddened by the lavish abundance of liquor, so that the Jews might meet their doom.
[3] When he had given these orders he returned to his feasting, together with those of his friends and of the army who were especially hostile toward the Jews.
[4] And Hermon, keeper of the elephants, proceeded faithfully to carry out the orders.
[5] The servants in charge of the Jews went out in the evening and bound the hands of the wretched people and arranged for their continued custody through the night, convinced that the whole nation would experience its final destruction.
[6] For to the Gentiles it appeared that the Jews were left without any aid,
[7] because in their bonds they were forcibly confined on every side. But with tears and a voice hard to silence they all called upon the Almighty Lord and Ruler of all power, their merciful God and Father, praying
[8] that he avert with vengeance the evil plot against them and in a glorious manifestation rescue them from the fate now prepared for them.
[9] So their entreaty ascended fervently to heaven.
[10] Hermon, however, when he had drugged the pitiless elephants until they had been filled with a great abundance of wine and satiated with frankincense, presented himself at the courtyard early in the morning to report to the king about these preparations.
[11] But the Lord sent upon the king a portion of sleep, that beneficence which from the beginning, night and day, is bestowed by him who grants it to whomever he wishes.
[12] And by the action of the Lord he was overcome by so pleasant and deep a sleep that he quite failed in his lawless purpose and was completely frustrated in his inflexible plan.
[13] Then the Jews, since they had escaped the appointed hour, praised their holy God and again begged him who is easily reconciled to show the might of his all-powerful hand to the arrogant Gentiles.
[14] But now, since it was nearly the middle of the tenth hour, the person who was in charge of the invitations, seeing that the guests were assembled, approached the king and nudged him.
[15] And when he had with difficulty roused him, he pointed out that the hour of the banquet was already slipping by, and he gave him an account of the situation.
[16] The king, after considering this, returned to his drinking, and ordered those present for the banquet to recline opposite him.
[17] When this was done he urged them to give themselves over to revelry and to make the present portion of the banquet joyful by celebrating all the more.
[18] After the party had been going on for some time, the king summoned Hermon and with sharp threats demanded to know why the Jews had been allowed to remain alive through the present day.
[19] But when he, with the corroboration of his friends, pointed out that while it was still night he had carried out completely the order given him,
[20] the king, possessed by a savagery worse than that of Phalaris, said that the Jews were benefited by today's sleep, "but," he added, "tomorrow without delay prepare the elephants in the same way for the destruction of the lawless Jews!"
[21] When the king had spoken, all those present readily and joyfully with one accord gave their approval, and each departed to his own home.
[22] But they did not so much employ the duration of the night in sleep as in devising all sorts of insults for those they thought to be doomed.
[23] Then, as soon as the cock had crowed in the early morning, Hermon, having equipped the beasts, began to move them along in the great colonnade.
[24] The crowds of the city had been assembled for this most pitiful spectacle and they were eagerly waiting for daybreak.
[25] But the Jews, at their last gasp, since the time had run out, stretched their hands toward heaven and with most tearful supplication and mournful dirges implored the supreme God to help them again at once.
[26] The rays of the sun were not yet shed abroad, and while the king was receiving his friends, Hermon arrived and invited him to come out, indicating that what the king desired was ready for action.
[27] But he, upon receiving the report and being struck by the unusual invitation to come out -- since he had been completely overcome by incomprehension -- inquired what the matter was for which this had been so zealously completed for him.
[28] This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised.
[29] Then Hermon and all the king's friends pointed out that the beasts and the armed forces were ready, "O king, according to your eager purpose."
[30] But at these words he was filled with an overpowering wrath, because by the providence of God his whole mind had been deranged in regard to these matters; and with a threatening look he said,
[31] "Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors.
[32] In fact you would have been deprived of life instead of these, were it not for an affection arising from our nurture in common and your usefulness."
[33] So Hermon suffered an unexpected and dangerous threat, and his eyes wavered and his face fell.
[34] The king's friends one by one sullenly slipped away and dismissed the assembled people, each to his own occupation.
[35] Then the Jews, upon hearing what the king had said, praised the manifest Lord God, King of kings, since this also was his aid which they had received.
[36] The king, however, reconvened the party in the same manner and urged the guests to return to their celebrating.
[37] After summoning Hermon he said in a threatening tone, "How many times, you poor wretch, must I give you orders about these things?
[38] Equip the elephants now once more for the destruction of the Jews tomorrow!"
[39] But the officials who were at table with him, wondering at his instability of mind, remonstrated as follows:
[40] "O king, how long will you try us, as though we are idiots, ordering now for a third time that they be destroyed, and again revoking your decree in the matter?
[41] As a result the city is in a tumult because of its expectation; it is crowded with masses of people, and also in constant danger of being plundered."
[42] Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts,
[43] and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there.
[44] Then the friends and officers departed with great joy, and they confidently posted the armed forces at the places in the city most favorable for keeping guard.
[45] Now when the beasts had been brought virtually to a state of madness, so to speak, by the very fragrant draughts of wine mixed with frankincense and had been equipped with frightful devices, the elephant keeper
[46] entered at about dawn into the courtyard -- the city now being filled with countless masses of people crowding their way into the hippodrome -- and urged the king on to the matter at hand.
[47] So he, when he had filled his impious mind with a deep rage, rushed out in full force along with the beasts, wishing to witness, with invulnerable heart and with his own eyes, the grievous and pitiful destruction of the aforementioned people.
[48] And when the Jews saw the dust raised by the elephants going out at the gate and by the following armed forces, as well as by the trampling of the crowd, and heard the loud and tumultuous noise,
[49] they thought that this was their last moment of life, the end of their most miserable suspense, and giving way to lamentation and groans they kissed each other, embracing relatives and falling into one another's arms -- parents and children, mothers and daughters, and others with babies at their breasts who were drawing their last milk.
[50] Not only this, but when they considered the help which they had received before from heaven they prostrated themselves with one accord on the ground, removing the babies from their breasts,
[51] and cried out in a very loud voice, imploring the Ruler over every power to manifest himself and be merciful to them, as they stood now at the gates of death.
3Mac.6
[1] Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows:
[2] "King of great power, Almighty God Most High, governing all creation with mercy,
[3] look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land.
[4] Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel.
[5] Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations.
[6] The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies.
[7] Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed.
[8] And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family.
[9] And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles.
[10] Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose.
[11] Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.'
[12] But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors.
[13] And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob.
[14] The whole throng of infants and their parents entreat you with tears.
[15] Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord."
[16] Just as Eleazar was ending his prayer, the king arrived at the hippodrome with the beasts and all the arrogance of his forces.
[17] And when the Jews observed this they raised great cries to heaven so that even the nearby valleys resounded with them and brought an uncontrollable terror upon the army.
[18] Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews.
[19] They opposed the forces of the enemy and filled them with confusion and terror, binding them with immovable shackles.
[20] Even the king began to shudder bodily, and he forgot his sullen insolence.
[21] The beasts turned back upon the armed forces following them and began trampling and destroying them.
[22] Then the king's anger was turned to pity and tears because of the things that he had devised beforehand.
[23] For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying,
[24] "You are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom.
[25] Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country?
[26] Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers?
[27] Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions!
[28] Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government."
[29] These then were the things he said; and the Jews, immediately released, praised their holy God and Savior, since they now had escaped death.
[30] Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction.
[31] Accordingly those disgracefully treated and near to death, or rather, who stood at its gates, arranged for a banquet of deliverance instead of a bitter and lamentable death, and full of joy they apportioned to celebrants the place which had been prepared for their destruction and burial.
[32] They ceased their chanting of dirges and took up the song of their fathers, praising God, their Savior and worker of wonders. Putting an end to all mourning and wailing, they formed choruses as a sign of peaceful joy.
[33] Likewise also the king, after convening a great banquet to celebrate these events, gave thanks to heaven unceasingly and lavishly for the unexpected rescue which he had experienced.
[34] And those who had previously believed that the Jews would be destroyed and become food for birds, and had joyfully registered them, groaned as they themselves were overcome by disgrace, and their fire-breathing boldness was ignominiously quenched.
[35] But the Jews, when they had arranged the aforementioned choral group, as we have said before, passed the time in feasting to the accompaniment of joyous thanksgiving and psalms.
[36] And when they had ordained a public rite for these things in their whole community and for their descendants, they instituted the observance of the aforesaid days as a festival, not for drinking and gluttony, but because of the deliverance that had come to them through God.
[37] Then they petitioned the king, asking for dismissal to their homes.
[38] So their registration was carried out from the twenty-fifth of Pachon to the fourth of Epeiph, for forty days; and their destruction was set for the fifth to the seventh of Epeiph, the three days
[39] on which the Lord of all most gloriously revealed his mercy and rescued them all together and unharmed.
[40] Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal.
[41] The king granted their request at once and wrote the following letter for them to the generals in the cities, magnanimously expressing his concern:
3Mac.7
[1] "King Ptolemy Philopator to the generals in Egypt and all in authority in his government, greetings and good health.
[2] We ourselves and our children are faring well, the great God guiding our affairs according to our desire.
[3] Certain of our friends, frequently urging us with malicious intent, persuaded us to gather together the Jews of the kingdom in a body and to punish them with barbarous penalties as traitors;
[4] for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations.
[5] They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death.
[6] But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children,
[7] and since we have taken into account the friendly and firm goodwill which they had toward us and our ancestors, we justly have acquitted them of every charge of whatever kind.
[8] We also have ordered each and every one to return to his own home, with no one in any place doing them harm at all or reproaching them for the irrational things that have happened.
[9] For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell."
[10] Upon receiving this letter the Jews did not immediately hurry to make their departure, but they requested of the king that at their own hands those of the Jewish nation who had willfully transgressed against the holy God and the law of God should receive the punishment they deserved.
[11] For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government.
[12] The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God.
[13] When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed.
[14] And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled.
[15] In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners.
[16] But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.
[17] When they had arrived at Ptolemais, called "rose-bearing" because of a characteristic of the place, the fleet waited for them, in accord with the common desire, for seven days.
[18] There they celebrated their deliverance, for the king had generously provided all things to them for their journey, to each as far as his own house.
[19] And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay.
[20] Then, after inscribing them as holy on a pillar and dedicating a place of prayer at the site of the festival, they departed unharmed, free, and overjoyed, since at the king's command they had been brought safely by land and sea and river each to his own place.
[21] They also possessed greater prestige among their enemies, being held in honor and awe; and they were not subject at all to confiscation of their belongings by any one.
[22] Besides they all recovered all of their property, in accordance with the registration, so that those who held any restored it to them with extreme fear. So the supreme God perfectly performed great deeds for their deliverance.
[23] Blessed be the Deliverer of Israel through all times! Amen.
4 Maccabees
[1] When Philopator learned from those who returned that the regions which he had controlled had been seized by Antiochus, he gave orders to all his forces, both infantry and cavalry, took with him his sister Arsinoe, and marched out to the region near Raphia, where Antiochus's supporters were encamped.
[2] But a certain Theodotus, determined to carry out the plot he had devised, took with him the best of the Ptolemaic arms that had been previously issued to him, and crossed over by night to the tent of Ptolemy, intending single-handed to kill him and thereby end the war.
[3] But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king.
[4] When a bitter fight resulted, and matters were turning out rather in favor of Antiochus, Arsinoe went to the troops with wailing and tears, her locks all disheveled, and exhorted them to defend themselves and their children and wives bravely, promising to give them each two minas of gold if they won the battle.
[5] And so it came about that the enemy was routed in the action, and many captives also were taken.
[6] Now that he had foiled the plot, Ptolemy decided to visit the neighboring cities and encourage them.
[7] By doing this, and by endowing their sacred enclosures with gifts, he strengthened the morale of his subjects.
[8] Since the Jews had sent some of their council and elders to greet him, to bring him gifts of welcome, and to congratulate him on what had happened, he was all the more eager to visit them as soon as possible.
[9] After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty,
[10] he marveled at the good order of the temple, and conceived a desire to enter the holy of holies.
[11] When they said that this was not permitted, because not even members of their own nation were allowed to enter, nor even all of the priests, but only the high priest who was pre-eminent over all, and he only once a year, the king was by no means persuaded.
[12] Even after the law had been read to him, he did not cease to maintain that he ought to enter, saying, "Even if those men are deprived of this honor, I ought not to be."
[13] And he inquired why, when he entered every other temple, no one there had stopped him.
[14] And someone heedlessly said that it was wrong to take this as a sign in itself.
[15] "But since this has happened," the king said, "why should not I at least enter, whether they wish it or not?"
[16] Then the priests in all their vestments prostrated themselves and entreated the supreme God to aid in the present situation and to avert the violence of this evil design, and they filled the temple with cries and tears;
[17] and those who remained behind in the city were agitated and hurried out, supposing that something mysterious was occurring.
[18] The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations.
[19] Those women who had recently been arrayed for marriage abandoned the bridal chambers prepared for wedded union, and, neglecting proper modesty, in a disorderly rush flocked together in the city.
[20] Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets, and without a backward look they crowded together at the most high temple.
[21] Various were the supplications of those gathered there because of what the king was profanely plotting.
[22] In addition, the bolder of the citizens would not tolerate the completion of his plans or the fulfillment of his intended purpose.
[23] They shouted to their fellows to take arms and die courageously for the ancestral law, and created a considerable disturbance in the holy place; and being barely restrained by the old men and the elders, they resorted to the same posture of supplication as the others.
[24] Meanwhile the crowd, as before, was engaged in prayer,
[25] while the elders near the king tried in various ways to change his arrogant mind from the plan that he had conceived.
[26] But he, in his arrogance, took heed of nothing, and began now to approach, determined to bring the aforesaid plan to a conclusion.
[27] When those who were around him observed this, they turned, together with our people, to call upon him who has all power to defend them in the present trouble and not to overlook this unlawful and haughty deed.
[28] The continuous, vehement, and concerted cry of the crowds resulted in an immense uproar;
[29] for it seemed that not only the men but also the walls and the whole earth around echoed, because indeed all at that time preferred death to the profanation of the place.
3Mac.2
[1] Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows:
[2] "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power.
[3] For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance.
[4] You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
[5] You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward.
[6] You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel.
[7] And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation.
[8] And when they had seen works of your hands, they praised you, the Almighty.
[9] You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name.
[10] And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray.
[11] And indeed you are faithful and true.
[12] And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils,
[13] see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness.
[14] In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name.
[15] For your dwelling, the heaven of heavens, is unapproachable by man.
[16] But because you graciously bestowed your glory upon your people Israel, you sanctified this place.
[17] Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying,
[18] `We have trampled down the house of the sanctuary as offensive houses are trampled down.'
[19] Wipe away our sins and disperse our errors, and reveal your mercy at this hour.
[20] Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace."
[21] Thereupon God, who oversees all things, the first Father of all, holy among the holy ones, having heard the lawful supplication, scourged him who had exalted himself in insolence and audacity.
[22] He shook him on this side and that as a reed is shaken by the wind, so that he lay helpless on the ground and, besides being paralyzed in his limbs, was unable even to speak, since he was smitten by a righteous judgment.
[23] Then both friends and bodyguards, seeing the severe punishment that had overtaken him, and fearing lest he should lose his life, quickly dragged him out, panic-stricken in their exceedingly great fear.
[24] After a while he recovered, and though he had been punished, he by no means repented, but went away uttering bitter threats.
[25] When he arrived in Egypt, he increased in his deeds of malice, abetted by the previously mentioned drinking companions and comrades, who were strangers to everything just.
[26] He was not content with his uncounted licentious deeds, but he also continued with such audacity that he framed evil reports in the various localities; and many of his friends, intently observing the king's purpose, themselves also followed his will.
[27] He proposed to inflict public disgrace upon the Jewish community, and he set up a stone on the tower in the courtyard with this inscription:
[28] "None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death;
[29] those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status."
[30] In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians."
[31] Now some, however, with an obvious abhorrence of the price to be exacted for maintaining the religion of their city, readily gave themselves up, since they expected to enhance their reputation by their future association with the king.
[32] But the majority acted firmly with a courageous spirit and did not depart from their religion; and by paying money in exchange for life they confidently attempted to save themselves from the registration.
[33] They remained resolutely hopeful of obtaining help, and they abhorred those who separated themselves from them, considering them to be enemies of the Jewish nation, and depriving them of common fellowship and mutual help.
3Mac.3
[1] When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means.
[2] While these matters were being arranged, a hostile rumor was circulated against the Jewish nation by men who conspired to do them ill, a pretext being given by a report that they hindered others from the observance of their customs.
[3] The Jews, however, continued to maintain good will and unswerving loyalty toward the dynasty;
[4] but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some;
[5] but since they adorned their style of life with the good deeds of upright people, they were established in good repute among all men.
[6] Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all;
[7] instead they gossiped about the differences in worship and foods, alleging that these people were loyal neither to the king nor to his authorities, but were hostile and greatly opposed to his government. So they attached no ordinary reproach to them.
[8] The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change;
[9] for such a great community ought not be left to its fate when it had committed no offense.
[10] And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance.
[11] Then the king, boastful of his present good fortune, and not considering the might of the supreme God, but assuming that he would persevere constantly in his same purpose, wrote this letter against them:
[12] "King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health.
[13] I myself and our government are faring well.
[14] When our expedition took place in Asia, as you yourselves know, it was brought to conclusion, according to plan, by the gods' deliberate alliance with us in battle,
[15] and we considered that we should not rule the nations inhabiting Coele-Syria and Phoenicia by the power of the spear but should cherish them with clemency and great benevolence, gladly treating them well.
[16] And when we had granted very great revenues to the temples in the cities, we came on to Jerusalem also, and went up to honor the temple of those wicked people, who never cease from their folly.
[17] They accepted our presence by word, but insincerely by deed, because when we proposed to enter their inner temple and honor it with magnificent and most beautiful offerings,
[18] they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all.
[19] By maintaining their manifest ill-will toward us, they become the only people among all nations who hold their heads high in defiance of kings and their own benefactors, and are unwilling to regard any action as sincere.
[20] "But we, when we arrived in Egypt victorious, accommodated ourselves to their folly and did as was proper, since we treat all nations with benevolence.
[21] Among other things, we made known to all our amnesty toward their compatriots here, both because of their alliance with us and the myriad affairs liberally entrusted to them from the beginning; and we ventured to make a change, by deciding both to deem them worthy of Alexandrian citizenship and to make them participants in our regular religious rites.
[22] But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil,
[23] they not only spurn the priceless citizenship, but also both by speech and by silence they abominate those few among them who are sincerely disposed toward us; in every situation, in accordance with their infamous way of life, they secretly suspect that we may soon alter our policy.
[24] Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies.
[25] Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies.
[26] For when these all have been punished, we are sure that for the remaining time the government will be established for ourselves in good order and in the best state.
[27] But whoever shelters any of the Jews, old people or children or even infants, will be tortured to death with the most hateful torments, together with his family.
[28] Any one willing to give information will receive the property of the one who incurs the punishment, and also two thousand drachmas from the royal treasury, and will be awarded his freedom.
[29] Every place detected sheltering a Jew is to be made unapproachable and burned with fire, and shall become useless for all time to any mortal creature."
[30] The letter was written in the above form.
3Mac.4
[1] In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity which had long ago been in their minds was now made evident and outspoken.
[2] But among the Jews there was incessant mourning, lamentation, and tearful cries; everywhere their hearts were burning, and they groaned because of the unexpected destruction that had suddenly been decreed for them.
[3] What district or city, or what habitable place at all, or what streets were not filled with mourning and wailing for them?
[4] For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people.
[5] For a multitude of gray-headed old men, sluggish and bent with age, was being led away, forced to march at a swift pace by the violence with which they were driven in such a shameful manner.
[6] And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen.
[7] In bonds and in public view they were violently dragged along as far as the place of embarkation.
[8] Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them.
[9] They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters,
[10] and in addition they were confined under a solid deck, so that with their eyes in total darkness, they should undergo treatment befitting traitors during the whole voyage.
[11] When these men had been brought to the place called Schedia, and the voyage was concluded as the king had decreed, he commanded that they should be enclosed in the hippodrome which had been built with a monstrous perimeter wall in front of the city, and which was well suited to make them an obvious spectacle to all coming back into the city and to those from the city going out into the country, so that they could neither communicate with the king's forces nor in any way claim to be inside the circuit of the city.
[12] And when this had happened, the king, hearing that the Jews' compatriots from the city frequently went out in secret to lament bitterly the ignoble misfortune of their brothers,
[13] ordered in his rage that these men be dealt with in precisely the same fashion as the others, not omitting any detail of their punishment.
[14] The entire race was to be registered individually, not for the hard labor that has been briefly mentioned before, but to be tortured with the outrages that he had ordered, and at the end to be destroyed in the space of a single day.
[15] The registration of these people was therefore conducted with bitter haste and zealous intentness from the rising of the sun till its setting, and though uncompleted it stopped after forty days.
[16] The king was greatly and continually filled with joy, organizing feasts in honor of all his idols, with a mind alienated from truth and with a profane mouth, praising speechless things that are not able even to communicate or to come to one's help, and uttering improper words against the supreme God.
[17] But after the previously mentioned interval of time the scribes declared to the king that they were no longer able to take the census of the Jews because of their innumerable multitude,
[18] although most of them were still in the country, some still residing in their homes, and some at the place; the task was impossible for all the generals in Egypt.
[19] After he had threatened them severely, charging that they had been bribed to contrive a means of escape, he was clearly convinced about the matter
[20] when they said and proved that both the paper and the pens they used for writing had already given out.
[21] But this was an act of the invincible providence of him who was aiding the Jews from heaven.
3Mac.5
[1] Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants,
[2] and ordered him on the following day to drug all the elephants -- five hundred in number -- with large handfuls of frankincense and plenty of unmixed wine, and to drive them in, maddened by the lavish abundance of liquor, so that the Jews might meet their doom.
[3] When he had given these orders he returned to his feasting, together with those of his friends and of the army who were especially hostile toward the Jews.
[4] And Hermon, keeper of the elephants, proceeded faithfully to carry out the orders.
[5] The servants in charge of the Jews went out in the evening and bound the hands of the wretched people and arranged for their continued custody through the night, convinced that the whole nation would experience its final destruction.
[6] For to the Gentiles it appeared that the Jews were left without any aid,
[7] because in their bonds they were forcibly confined on every side. But with tears and a voice hard to silence they all called upon the Almighty Lord and Ruler of all power, their merciful God and Father, praying
[8] that he avert with vengeance the evil plot against them and in a glorious manifestation rescue them from the fate now prepared for them.
[9] So their entreaty ascended fervently to heaven.
[10] Hermon, however, when he had drugged the pitiless elephants until they had been filled with a great abundance of wine and satiated with frankincense, presented himself at the courtyard early in the morning to report to the king about these preparations.
[11] But the Lord sent upon the king a portion of sleep, that beneficence which from the beginning, night and day, is bestowed by him who grants it to whomever he wishes.
[12] And by the action of the Lord he was overcome by so pleasant and deep a sleep that he quite failed in his lawless purpose and was completely frustrated in his inflexible plan.
[13] Then the Jews, since they had escaped the appointed hour, praised their holy God and again begged him who is easily reconciled to show the might of his all-powerful hand to the arrogant Gentiles.
[14] But now, since it was nearly the middle of the tenth hour, the person who was in charge of the invitations, seeing that the guests were assembled, approached the king and nudged him.
[15] And when he had with difficulty roused him, he pointed out that the hour of the banquet was already slipping by, and he gave him an account of the situation.
[16] The king, after considering this, returned to his drinking, and ordered those present for the banquet to recline opposite him.
[17] When this was done he urged them to give themselves over to revelry and to make the present portion of the banquet joyful by celebrating all the more.
[18] After the party had been going on for some time, the king summoned Hermon and with sharp threats demanded to know why the Jews had been allowed to remain alive through the present day.
[19] But when he, with the corroboration of his friends, pointed out that while it was still night he had carried out completely the order given him,
[20] the king, possessed by a savagery worse than that of Phalaris, said that the Jews were benefited by today's sleep, "but," he added, "tomorrow without delay prepare the elephants in the same way for the destruction of the lawless Jews!"
[21] When the king had spoken, all those present readily and joyfully with one accord gave their approval, and each departed to his own home.
[22] But they did not so much employ the duration of the night in sleep as in devising all sorts of insults for those they thought to be doomed.
[23] Then, as soon as the cock had crowed in the early morning, Hermon, having equipped the beasts, began to move them along in the great colonnade.
[24] The crowds of the city had been assembled for this most pitiful spectacle and they were eagerly waiting for daybreak.
[25] But the Jews, at their last gasp, since the time had run out, stretched their hands toward heaven and with most tearful supplication and mournful dirges implored the supreme God to help them again at once.
[26] The rays of the sun were not yet shed abroad, and while the king was receiving his friends, Hermon arrived and invited him to come out, indicating that what the king desired was ready for action.
[27] But he, upon receiving the report and being struck by the unusual invitation to come out -- since he had been completely overcome by incomprehension -- inquired what the matter was for which this had been so zealously completed for him.
[28] This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised.
[29] Then Hermon and all the king's friends pointed out that the beasts and the armed forces were ready, "O king, according to your eager purpose."
[30] But at these words he was filled with an overpowering wrath, because by the providence of God his whole mind had been deranged in regard to these matters; and with a threatening look he said,
[31] "Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors.
[32] In fact you would have been deprived of life instead of these, were it not for an affection arising from our nurture in common and your usefulness."
[33] So Hermon suffered an unexpected and dangerous threat, and his eyes wavered and his face fell.
[34] The king's friends one by one sullenly slipped away and dismissed the assembled people, each to his own occupation.
[35] Then the Jews, upon hearing what the king had said, praised the manifest Lord God, King of kings, since this also was his aid which they had received.
[36] The king, however, reconvened the party in the same manner and urged the guests to return to their celebrating.
[37] After summoning Hermon he said in a threatening tone, "How many times, you poor wretch, must I give you orders about these things?
[38] Equip the elephants now once more for the destruction of the Jews tomorrow!"
[39] But the officials who were at table with him, wondering at his instability of mind, remonstrated as follows:
[40] "O king, how long will you try us, as though we are idiots, ordering now for a third time that they be destroyed, and again revoking your decree in the matter?
[41] As a result the city is in a tumult because of its expectation; it is crowded with masses of people, and also in constant danger of being plundered."
[42] Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts,
[43] and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there.
[44] Then the friends and officers departed with great joy, and they confidently posted the armed forces at the places in the city most favorable for keeping guard.
[45] Now when the beasts had been brought virtually to a state of madness, so to speak, by the very fragrant draughts of wine mixed with frankincense and had been equipped with frightful devices, the elephant keeper
[46] entered at about dawn into the courtyard -- the city now being filled with countless masses of people crowding their way into the hippodrome -- and urged the king on to the matter at hand.
[47] So he, when he had filled his impious mind with a deep rage, rushed out in full force along with the beasts, wishing to witness, with invulnerable heart and with his own eyes, the grievous and pitiful destruction of the aforementioned people.
[48] And when the Jews saw the dust raised by the elephants going out at the gate and by the following armed forces, as well as by the trampling of the crowd, and heard the loud and tumultuous noise,
[49] they thought that this was their last moment of life, the end of their most miserable suspense, and giving way to lamentation and groans they kissed each other, embracing relatives and falling into one another's arms -- parents and children, mothers and daughters, and others with babies at their breasts who were drawing their last milk.
[50] Not only this, but when they considered the help which they had received before from heaven they prostrated themselves with one accord on the ground, removing the babies from their breasts,
[51] and cried out in a very loud voice, imploring the Ruler over every power to manifest himself and be merciful to them, as they stood now at the gates of death.
3Mac.6
[1] Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows:
[2] "King of great power, Almighty God Most High, governing all creation with mercy,
[3] look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land.
[4] Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel.
[5] Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations.
[6] The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies.
[7] Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed.
[8] And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family.
[9] And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles.
[10] Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose.
[11] Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.'
[12] But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors.
[13] And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob.
[14] The whole throng of infants and their parents entreat you with tears.
[15] Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord."
[16] Just as Eleazar was ending his prayer, the king arrived at the hippodrome with the beasts and all the arrogance of his forces.
[17] And when the Jews observed this they raised great cries to heaven so that even the nearby valleys resounded with them and brought an uncontrollable terror upon the army.
[18] Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews.
[19] They opposed the forces of the enemy and filled them with confusion and terror, binding them with immovable shackles.
[20] Even the king began to shudder bodily, and he forgot his sullen insolence.
[21] The beasts turned back upon the armed forces following them and began trampling and destroying them.
[22] Then the king's anger was turned to pity and tears because of the things that he had devised beforehand.
[23] For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying,
[24] "You are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom.
[25] Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country?
[26] Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers?
[27] Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions!
[28] Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government."
[29] These then were the things he said; and the Jews, immediately released, praised their holy God and Savior, since they now had escaped death.
[30] Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction.
[31] Accordingly those disgracefully treated and near to death, or rather, who stood at its gates, arranged for a banquet of deliverance instead of a bitter and lamentable death, and full of joy they apportioned to celebrants the place which had been prepared for their destruction and burial.
[32] They ceased their chanting of dirges and took up the song of their fathers, praising God, their Savior and worker of wonders. Putting an end to all mourning and wailing, they formed choruses as a sign of peaceful joy.
[33] Likewise also the king, after convening a great banquet to celebrate these events, gave thanks to heaven unceasingly and lavishly for the unexpected rescue which he had experienced.
[34] And those who had previously believed that the Jews would be destroyed and become food for birds, and had joyfully registered them, groaned as they themselves were overcome by disgrace, and their fire-breathing boldness was ignominiously quenched.
[35] But the Jews, when they had arranged the aforementioned choral group, as we have said before, passed the time in feasting to the accompaniment of joyous thanksgiving and psalms.
[36] And when they had ordained a public rite for these things in their whole community and for their descendants, they instituted the observance of the aforesaid days as a festival, not for drinking and gluttony, but because of the deliverance that had come to them through God.
[37] Then they petitioned the king, asking for dismissal to their homes.
[38] So their registration was carried out from the twenty-fifth of Pachon to the fourth of Epeiph, for forty days; and their destruction was set for the fifth to the seventh of Epeiph, the three days
[39] on which the Lord of all most gloriously revealed his mercy and rescued them all together and unharmed.
[40] Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal.
[41] The king granted their request at once and wrote the following letter for them to the generals in the cities, magnanimously expressing his concern:
3Mac.7
[1] "King Ptolemy Philopator to the generals in Egypt and all in authority in his government, greetings and good health.
[2] We ourselves and our children are faring well, the great God guiding our affairs according to our desire.
[3] Certain of our friends, frequently urging us with malicious intent, persuaded us to gather together the Jews of the kingdom in a body and to punish them with barbarous penalties as traitors;
[4] for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations.
[5] They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death.
[6] But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children,
[7] and since we have taken into account the friendly and firm goodwill which they had toward us and our ancestors, we justly have acquitted them of every charge of whatever kind.
[8] We also have ordered each and every one to return to his own home, with no one in any place doing them harm at all or reproaching them for the irrational things that have happened.
[9] For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell."
[10] Upon receiving this letter the Jews did not immediately hurry to make their departure, but they requested of the king that at their own hands those of the Jewish nation who had willfully transgressed against the holy God and the law of God should receive the punishment they deserved.
[11] For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government.
[12] The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God.
[13] When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed.
[14] And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled.
[15] In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners.
[16] But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.
[17] When they had arrived at Ptolemais, called "rose-bearing" because of a characteristic of the place, the fleet waited for them, in accord with the common desire, for seven days.
[18] There they celebrated their deliverance, for the king had generously provided all things to them for their journey, to each as far as his own house.
[19] And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay.
[20] Then, after inscribing them as holy on a pillar and dedicating a place of prayer at the site of the festival, they departed unharmed, free, and overjoyed, since at the king's command they had been brought safely by land and sea and river each to his own place.
[21] They also possessed greater prestige among their enemies, being held in honor and awe; and they were not subject at all to confiscation of their belongings by any one.
[22] Besides they all recovered all of their property, in accordance with the registration, so that those who held any restored it to them with extreme fear. So the supreme God perfectly performed great deeds for their deliverance.
[23] Blessed be the Deliverer of Israel through all times! Amen.
4 Maccabees
4Mac.1
[1] The subject that I am about to discuss is most philosophical, that is, whether devout reason is sovereign over the emotions. So it is right for me to advise you to pay earnest attention to philosophy.
[2] For the subject is essential to everyone who is seeking knowledge, and in addition it includes the praise of the highest virtue -- I mean, of course, rational judgment.
[3] If, then, it is evident that reason rules over those emotions that hinder self-control, namely, gluttony and lust,
[4] it is also clear that it masters the emotions that hinder one from justice, such as malice, and those that stand in the way of courage, namely anger, fear, and pain.
[5] Some might perhaps ask, "If reason rules the emotions, why is it not sovereign over forgetfulness and ignorance?" Their attempt at argument is ridiculous!
[6] For reason does not rule its own emotions, but those that are opposed to justice, courage, and self-control; and it is not for the purpose of destroying them, but so that one may not give way to them.
[7] I could prove to you from many and various examples that reason is dominant over the emotions,
[8] but I can demonstrate it best from the noble bravery of those who died for the sake of virtue, Eleazar and the seven brothers and their mother.
[9] All of these, by despising sufferings that bring death, demonstrated that reason controls the emotions.
[10] On this anniversary it is fitting for me to praise for their virtues those who, with their mother, died for the sake of nobility and goodness, but I would also call them blessed for the honor in which they are held.
[11] For all people, even their torturers, marveled at their courage and endurance, and they became the cause of the downfall of tyranny over their nation. By their endurance they conquered the tyrant, and thus their native land was purified through them.
[12] I shall shortly have an opportunity to speak of this; but, as my custom is, I shall begin by stating my main principle, and then I shall turn to their story, giving glory to the all-wise God.
[13] Our inquiry, accordingly, is whether reason is sovereign over the emotions.
[14] We shall decide just what reason is and what emotion is, how many kinds of emotions there are, and whether reason rules over all these.
[15] Now reason is the mind that with sound logic prefers the life of wisdom.
[16] Wisdom, next, is the knowledge of divine and human matters and the causes of these.
[17] This, in turn, is education in the law, by which we learn divine matters reverently and human affairs to our advantage.
[18] Now the kinds of wisdom are rational judgment, justice, courage, and self-control.
[19] Rational judgment is supreme over all of these, since by means of it reason rules over the emotions.
[20] The two most comprehensive types of the emotions are pleasure and pain; and each of these is by nature concerned with both body and soul.
[21] The emotions of both pleasure and pain have many consequences.
[22] Thus desire precedes pleasure and delight follows it.
[23] Fear precedes pain and sorrow comes after.
[24] Anger, as a man will see if he reflects on this experience, is an emotion embracing pleasure and pain.
[25] In pleasure there exists even a malevolent tendency, which is the most complex of all the emotions.
[26] In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice;
[27] in the body, indiscriminate eating, gluttony, and solitary gormandizing.
[28] Just as pleasure and pain are two plants growing from the body and the soul, so there are many offshoots of these plants,
[29] each of which the master cultivator, reason, weeds and prunes and ties up and waters and thoroughly irrigates, and so tames the jungle of habits and emotions.
[30] For reason is the guide of the virtues, but over the emotions it is sovereign. Observe now first of all that rational judgment is sovereign over the emotions by virtue of the restraining power of self-control.
[31] Self-control, then, is dominance over the desires.
[32] Some desires are mental, others are physical, and reason obviously rules over both.
[33] Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so.
[34] Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the law, we abstain because of domination by reason.
[35] For the emotions of the appetites are restrained, checked by the temperate mind, and all the impulses of the body are bridled by reason.
4Mac.2
[1] And why is it amazing that the desires of the mind for the enjoyment of beauty are rendered powerless?
[2] It is for this reason, certainly, that the temperate Joseph is praised, because by mental effort he overcame sexual desire.
[3] For when he was young and in his prime for intercourse, by his reason he nullified the frenzy of the passions.
[4] Not only is reason proved to rule over the frenzied urge of sexual desire, but also over every desire.
[5] Thus the law says, "You shall not covet your neighbor's wife...or anything that is your neighbor's."
[6] In fact, since the law has told us not to covet, I could prove to you all the more that reason is able to control desires. Just so it is with the emotions that hinder one from justice.
[7] Otherwise how could it be that someone who is habitually a solitary gormandizer, a glutton, or even a drunkard can learn a better way, unless reason is clearly lord of the emotions?
[8] Thus, as soon as a man adopts a way of life in accordance with the law, even though he is a lover of money, he is forced to act contrary to his natural ways and to lend without interest to the needy and to cancel the debt when the seventh year arrives.
[9] If one is greedy, he is ruled by the law through his reason so that he neither gleans his harvest nor gathers the last grapes from the vineyard. In all other matters we can recognize that reason rules the emotions.
[10] For the law prevails even over affection for parents, so that virtue is not abandoned for their sakes.
[11] It is superior to love for one's wife, so that one rebukes her when she breaks the law.
[12] It takes precedence over love for children, so that one punishes them for misdeeds.
[13] It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly.
[14] Do not consider it paradoxical when reason, through the law, can prevail even over enmity. The fruit trees of the enemy are not cut down, but one preserves the property of enemies from the destroyers and helps raise up what has fallen.
[15] It is evident that reason rules even the more violent emotions: lust for power, vainglory, boasting, arrogance, and malice.
[16] For the temperate mind repels all these malicious emotions, just as it repels anger -- for it is sovereign over even this.
[17] When Moses was angry with Dathan and Abiram he did nothing against them in anger, but controlled his anger by reason.
[18] For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless.
[19] Why else did Jacob, our most wise father, censure the households of Simeon and Levi for their irrational slaughter of the entire tribe of the Shechemites, saying, "Cursed be their anger"?
[20] For if reason could not control anger, he would not have spoken thus.
[21] Now when God fashioned man, he planted in him emotions and inclinations,
[22] but at the same time he enthroned the mind among the senses as a sacred governor over them all.
[23] To the mind he gave the law; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.
[24] How is it then, one might say, that if reason is master of the emotions, it does not control forgetfulness and ignorance?
4Mac.3
[1] This notion is entirely ridiculous; for it is evident that reason rules not over its own emotions, but over those of the body.
[2] No one of us can eradicate that kind of desire, but reason can provide a way for us not to be enslaved by desire.
[3] No one of us can eradicate anger from the mind, but reason can help to deal with anger.
[4] No one of us can eradicate malice, but reason can fight at our side so that we are not overcome by malice.
[5] For reason does not uproot the emotions but is their antagonist.
[6] Now this can be explained more clearly by the story of King David's thirst.
[7] David had been attacking the Philistines all day long, and together with the soldiers of his nation had slain many of them.
[8] Then when evening fell, he came, sweating and quite exhausted, to the royal tent, around which the whole army of our ancestors had encamped.
[9] Now all the rest were at supper,
[10] but the king was extremely thirsty, and although springs were plentiful there, he could not satisfy his thirst from them.
[11] But a certain irrational desire for the water in the enemy's territory tormented and inflamed him, undid and consumed him.
[12] When his guards complained bitterly because of the king's craving, two staunch young soldiers, respecting the king's desire, armed themselves fully, and taking a pitcher climbed over the enemy's ramparts.
[13] Eluding the sentinels at the gates, they went searching throughout the enemy camp
[14] and found the spring, and from it boldly brought the king a drink.
[15] But David, although he was burning with thirst, considered it an altogether fearful danger to his soul to drink what was regarded as equivalent to blood.
[16] Therefore, opposing reason to desire, he poured out the drink as an offering to God.
[17] For the temperate mind can conquer the drives of the emotions and quench the flames of frenzied desires;
[18] it can overthrow bodily agonies even when they are extreme, and by nobility of reason spurn all domination by the emotions.
[19] The present occasion now invites us to a narrative demonstration of temperate reason.
[20] At a time when our fathers were enjoying profound peace because of their observance of the law and were prospering, so that even Seleucus Nicanor, king of Asia, had both appropriated money to them for the temple service and recognized their commonwealth --
[21] just at that time certain men attempted a revolution against the public harmony and caused many and various disasters.
4Mac.4
[1] Now there was a certain Simon, a political opponent of the noble and good man, Onias, who then held the high priesthood for life. When despite all manner of slander he was unable to injure Onias in the eyes of the nation, he fled the country with the purpose of betraying it.
[2] So he came to Apollonius, governor of Syria, Phoenicia, and Cilicia, and said,
[3] "I have come here because I am loyal to the king's government, to report that in the Jerusalem treasuries there are deposited tens of thousands in private funds, which are not the property of the temple but belong to King Seleucus."
[4] When Apollonius learned the details of these things, he praised Simon for his service to the king and went up to Seleucus to inform him of the rich treasure.
[5] On receiving authority to deal with this matter, he proceeded quickly to our country accompanied by the accursed Simon and a very strong military force.
[6] He said that he had come with the king's authority to seize the private funds in the treasury.
[7] The people indignantly protested his words, considering it outrageous that those who had committed deposits to the sacred treasury should be deprived of them, and did all that they could to prevent it.
[8] But, uttering threats, Apollonius went on to the temple.
[9] While the priests together with women and children were imploring God in the temple to shield the holy place that was being treated so contemptuously,
[10] and while Apollonius was going up with his armed forces to seize the money, angels on horseback with lightning flashing from their weapons appeared from heaven, instilling in them great fear and trembling.
[11] Then Apollonius fell down half dead in the temple area that was open to all, stretched out his hands toward heaven, and with tears besought the Hebrews to pray for him and propitiate the wrath of the heavenly army.
[12] For he said that he had committed a sin deserving of death, and that if he were delivered he would praise the blessedness of the holy place before all people.
[13] Moved by these words, Onias the high priest, although otherwise he had scruples about doing so, prayed for him lest King Seleucus suppose that Apollonius had been overcome by human treachery and not by divine justice.
[14] So Apollonius, having been preserved beyond all expectations, went away to report to the king what had happened to him.
[15] When King Seleucus died, his son Antiochus Epiphanes succeeded to the throne, an arrogant and terrible man,
[16] who removed Onias from the priesthood and appointed Onias's brother Jason as high priest.
[17] Jason agreed that if the office were conferred upon him he would pay the king three thousand six hundred and sixty talents annually.
[18] So the king appointed him high priest and ruler of the nation.
[19] Jason changed the nation's way of life and altered its form of government in complete violation of the law,
[20] so that not only was a gymnasium constructed at the very citadel of our native land, but also the temple service was abolished.
[21] The divine justice was angered by these acts and caused Antiochus himself to make war on them.
[22] For when he was warring against Ptolemy in Egypt, he heard that a rumor of his death had spread and that the people of Jerusalem had rejoiced greatly. He speedily marched against them,
[23] and after he had plundered them he issued a decree that if any of them should be found observing the ancestral law they should die.
[24] When, by means of his decrees, he had not been able in any way to put an end to the people's observance of the law, but saw that all his threats and punishments were being disregarded,
[25] even to the point that women, because they had circumcised their sons, were thrown headlong from heights along with their infants, though they had known beforehand that they would suffer this --
[26] when, then, his decrees were despised by the people, he himself, through torture, tried to compel everyone in the nation to eat defiling foods and to renounce Judaism.
4Mac.5
[1] The tyrant Antiochus, sitting in state with his counselors on a certain high place, and with his armed soldiers standing about him,
[2] ordered the guards to seize each and every Hebrew and to compel them to eat pork and food sacrificed to idols.
[3] If any were not willing to eat defiling food, they were to be broken on the wheel and killed.
[4] And when many persons had been rounded up, one man, Eleazar by name, leader of the flock, was brought before the king. He was a man of priestly family, learned in the law, advanced in age, and known to many in the tyrant's court because of his philosophy.
[5] When Antiochus saw him he said,
[6] "Before I begin to torture you, old man, I would advise you to save yourself by eating pork,
[7] for I respect your age and your gray hairs. Although you have had them for so long a time, it does not seem to me that you are a philosopher when you observe the religion of the Jews.
[8] Why, when nature has granted it to us, should you abhor eating the very excellent meat of this animal?
[9] It is senseless not to enjoy delicious things that are not shameful, and wrong to spurn the gifts of nature.
[10] It seems to me that you will do something even more senseless if, by holding a vain opinion concerning the truth, you continue to despise me to your own hurt.
[11] Will you not awaken from your foolish philosophy, dispel your futile reasonings, adopt a mind appropriate to your years, philosophize according to the truth of what is beneficial,
[12] and have compassion on your old age by honoring my humane advice?
[13] For consider this, that if there is some power watching over this religion of yours, it will excuse you from any transgression that arises out of compulsion."
[14] When the tyrant urged him in this fashion to eat meat unlawfully, Eleazar asked to have a word.
[15] When he had received permission to speak, he began to address the people as follows:
[16] "We, O Antiochus, who have been persuaded to govern our lives by the divine law, think that there is no compulsion more powerful than our obedience to the law.
[17] Therefore we consider that we should not transgress it in any respect.
[18] Even if, as you suppose, our law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety.
[19] Therefore do not suppose that it would be a petty sin if we were to eat defiling food;
[20] to transgress the law in matters either small or great is of equal seriousness,
[21] for in either case the law is equally despised.
[22] You scoff at our philosophy as though living by it were irrational,
[23] but it teaches us self-control, so that we master all pleasures and desires, and it also trains us in courage, so that we endure any suffering willingly;
[24] it instructs us in justice, so that in all our dealings we act impartially, and it teaches us piety, so that with proper reverence we worship the only real God.
[25] "Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us.
[26] He has permitted us to eat what will be most suitable for our lives, but he has forbidden us to eat meats that would be contrary to this.
[27] It would be tyrannical for you to compel us not only to transgress the law, but also to eat in such a way that you may deride us for eating defiling foods, which are most hateful to us.
[28] But you shall have no such occasion to laugh at me,
[29] nor will I transgress the sacred oaths of my ancestors concerning the keeping of the law,
[30] not even if you gouge out my eyes and burn my entrails.
[31] I am not so old and cowardly as not to be young in reason on behalf of piety.
[32] Therefore get your torture wheels ready and fan the fire more vehemently!
[33] I do not so pity my old age as to break the ancestral law by my own act.
[34] I will not play false to you, O law that trained me, nor will I renounce you, beloved self-control.
[35] I will not put you to shame, philosophical reason, nor will I reject you, honored priesthood and knowledge of the law.
[36] You, O king, shall not stain the honorable mouth of my old age, nor my long life lived lawfully.
[37] The fathers will receive me as pure, as one who does not fear your violence even to death.
[38] You may tyrannize the ungodly, but you shall not dominate my religious principles either by word or by deed."
4Mac.6
[1] When Eleazar in this manner had made eloquent response to the exhortations of the tyrant, the guards who were standing by dragged him violently to the instruments of torture.
[2] First they stripped the old man, who remained adorned with the gracefulness of his piety.
[3] And after they had tied his arms on each side they scourged him,
[4] while a herald opposite him cried out, "Obey the king's commands!"
[5] But the courageous and noble man, as a true Eleazar, was unmoved, as though being tortured in a dream;
[6] yet while the old man's eyes were raised to heaven, his flesh was being torn by scourges, his blood flowing, and his sides were being cut to pieces.
[7] And though he fell to the ground because his body could not endure the agonies, he kept his reason upright and unswerving.
[8] One of the cruel guards rushed at him and began to kick him in the side to make him get up again after he fell.
[9] But he bore the pains and scorned the punishment and endured the tortures.
[10] And like a noble athlete the old man, while being beaten, was victorious over his torturers;
[11] in fact, with his face bathed in sweat, and gasping heavily for breath, he amazed even his torturers by his courageous spirit.
[12] At that point, partly out of pity for his old age,
[13] partly out of sympathy from their acquaintance with him, partly out of admiration for his endurance, some of the king's retinue came to him and said,
[14] "Eleazar, why are you so irrationally destroying yourself through these evil things?
[15] We will set before you some cooked meat; save yourself by pretending to eat pork."
[16] But Eleazar, as though more bitterly tormented by this counsel, cried out:
[17] "May we, the children of Abraham, never think so basely that out of cowardice we feign a role unbecoming to us!
[18] For it would be irrational if we, who have lived in accordance with truth to old age and have maintained in accordance with law the reputation of such a life, should now change our course
[19] become a pattern of impiety to the young, in becoming an example of the eating of defiling food.
[20] It would be shameful if we should survive for a little while and during that time be a laughing stock to all for our cowardice,
[21] and if we should be despised by the tyrant as unmanly, and not protect our divine law even to death.
[22] Therefore, O children of Abraham, die nobly for your religion!
[23] And you, guards of the tyrant, why do you delay?"
[24] When they saw that he was so courageous in the face of the afflictions, and that he had not been changed by their compassion, the guards brought him to the fire.
[25] There they burned him with maliciously contrived instruments, threw him down, and poured stinking liquids into his nostrils.
[26] When he was now burned to his very bones and about to expire, he lifted up his eyes to God and said,
[27] "You know, O God, that though I might have saved myself, I am dying in burning torments for the sake of the law.
[28] Be merciful to your people, and let our punishment suffice for them.
[29] Make my blood their purification, and take my life in exchange for theirs."
[30] And after he said this, the holy man died nobly in his tortures, and by reason he resisted even to the very tortures of death for the sake of the law.
[31] Admittedly, then, devout reason is sovereign over the emotions.
[32] For if the emotions had prevailed over reason, we would have testified to their domination.
[33] But now that reason has conquered the emotions, we properly attribute to it the power to govern.
[34] And it is right for us to acknowledge the dominance of reason when it masters even external agonies. It would be ridiculous to deny it.
[35] And I have proved not only that reason has mastered agonies, but also that it masters pleasures and in no respect yields to them.
4Mac.7
[1] For like a most skilful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions,
[2] and though buffeted by the stormings of the tyrant and overwhelmed by the mighty waves of tortures,
[3] in no way did he turn the rudder of religion until he sailed into the haven of immortal victory.
[4] No city besieged with many ingenious war machines has ever held out as did that most holy man. Although his sacred life was consumed by tortures and racks, he conquered the besiegers with the shield of his devout reason.
[5] For in setting his mind firm like a jutting cliff, our father Eleazar broke the maddening waves of the emotions.
[6] O priest, worthy of the priesthood, you neither defiled your sacred teeth nor profaned your stomach, which had room only for reverence and purity, by eating defiling foods.
[7] O man in harmony with the law and philosopher of divine life!
[8] Such should be those who are administrators of the law, shielding it with their own blood and noble sweat in sufferings even to death.
[9] You, father, strengthened our loyalty to the law through your glorious endurance, and you did not abandon the holiness which you praised, but by your deeds you made your words of divine philosophy credible.
[10] O aged man, more powerful than tortures; O elder, fiercer than fire; O supreme king over the passions, Eleazar!
[11] For just as our father Aaron, armed with the censer, ran through the multitude of the people and conquered the fiery angel,
[12] so the descendant of Aaron, Eleazar, though being consumed by the fire, remained unmoved in his reason.
[13] Most amazing, indeed, though he was an old man, his body no longer tense and firm, his muscles flabby, his sinews feeble, he became young again
[14] in spirit through reason; and by reason like that of Isaac he rendered the many-headed rack ineffective.
[15] O man of blessed age and of venerable gray hair and of law-abiding life, whom the faithful seal of death has perfected!
[16] If, therefore, because of piety an aged man despised tortures even to death, most certainly devout reason is governor of the emotions.
[17] Some perhaps might say, "Not every one has full command of his emotions, because not every one has prudent reason."
[18] But as many as attend to religion with a whole heart, these alone are able to control the passions of the flesh,
[19] since they believe that they, like our patriarchs Abraham and Isaac and Jacob, do not die to God, but live in God.
[20] No contradiction therefore arises when some persons appear to be dominated by their emotions because of the weakness of their reason.
[21] What person who lives as a philosopher by the whole rule of philosophy, and trusts in God,
[22] and knows that it is blessed to endure any suffering for the sake of virtue, would not be able to overcome the emotions through godliness?
[23] For only the wise and courageous man is lord of his emotions.
4Mac.8
[1] For this is why even the very young, by following a philosophy in accordance with devout reason, have prevailed over the most painful instruments of torture.
[2] For when the tyrant was conspicuously defeated in his first attempt, being unable to compel an aged man to eat defiling foods, then in violent rage he commanded that others of the Hebrew captives be brought, and that any who ate defiling food should be freed after eating, but if any were to refuse, these should be tortured even more cruelly.
[3] When the tyrant had given these orders, seven brothers -- handsome, modest, noble, and accomplished in every way -- were brought before him along with their aged mother.
[4] When the tyrant saw them, grouped about their mother as if in a chorus, he was pleased with them. And struck by their appearance and nobility, he smiled at them, and summoned them nearer and said,
[5] "Young men, I admire each and every one of you in a kindly manner, and greatly respect the beauty and the number of such brothers. Not only do I advise you not to display the same madness as that of the old man who has just been tortured, but I also exhort you to yield to me and enjoy my friendship.
[6] Just as I am able to punish those who disobey my orders, so I can be a benefactor to those who obey me.
[7] Trust me, then, and you will have positions of authority in my government if you will renounce the ancestral tradition of your national life.
[8] And enjoy your youth by adopting the Greek way of life and by changing your manner of living.
[9] But if by disobedience you rouse my anger, you will compel me to destroy each and every one of you with dreadful punishments through tortures.
[10] Therefore take pity on yourselves. Even I, your enemy, have compassion for your youth and handsome appearance.
[11] Will you not consider this, that if you disobey, nothing remains for you but to die on the rack?"
[12] When he had said these things, he ordered the instruments of torture to be brought forward so as to persuade them out of fear to eat the defiling food.
[13] And when the guards had placed before them wheels and joint-dislocators, rack and hooks and catapults and caldrons, braziers and thumbscrews and iron claws and wedges and bellows, the tyrant resumed speaking:
[14] "Be afraid, young fellows, and whatever justice you revere will be merciful to you when you transgress under compulsion."
[15] But when they had heard the inducements and saw the dreadful devices, not only were they not afraid, but they also opposed the tyrant with their own philosophy, and by their right reasoning nullified his tyranny.
[16] Let us consider, on the other hand, what arguments might have been used if some of them had been cowardly and unmanly. Would they not have been these?
[17] "O wretches that we are and so senseless! Since the king has summoned and exhorted us to accept kind treatment if we obey him,
[18] why do we take pleasure in vain resolves and venture upon a disobedience that brings death?
[19] O men and brothers, should we not fear the instruments of torture and consider the threats of torments, and give up this vain opinion and this arrogance that threatens to destroy us?
[20] Let us take pity on our youth and have compassion on our mother's age;
[21] and let us seriously consider that if we disobey we are dead!
[22] Also, divine justice will excuse us for fearing the king when we are under compulsion.
[23] Why do we banish ourselves from this most pleasant life and deprive ourselves of this delightful world?
[24] Let us not struggle against compulsion nor take hollow pride in being put to the rack.
[25] Not even the law itself would arbitrarily slay us for fearing the instruments of torture.
[26] Why does such contentiousness excite us and such a fatal stubbornness please us, when we can live in peace if we obey the king?"
[27] But the youths, though about to be tortured, neither said any of these things nor even seriously considered them.
[28] For they were contemptuous of the emotions and sovereign over agonies,
[29] so that as soon as the tyrant had ceased counseling them to eat defiling food, all with one voice together, as from one mind, said:
4Mac.9
[1] "Why do you delay, O tyrant? For we are ready to die rather than transgress our ancestral commandments;
[2] we are obviously putting our forefathers to shame unless we should practice ready obedience to the law and to Moses our counselor.
[3] Tyrant and counselor of lawlessness, in your hatred for us do not pity us more than we pity ourselves.
[4] For we consider this pity of yours which insures our safety through transgression of the law to be more grievous than death itself.
[5] You are trying to terrify us by threatening us with death by torture, as though a short time ago you learned nothing from Eleazar.
[6] And if the aged men of the Hebrews because of their religion lived piously while enduring torture, it would be even more fitting that we young men should die despising your coercive tortures, which our aged instructor also overcame.
[7] Therefore, tyrant, put us to the test; and if you take our lives because of our religion, do not suppose that you can injure us by torturing us.
[8] For we, through this severe suffering and endurance, shall have the prize of virtue and shall be with God, for whom we suffer;
[9] but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire."
[10] When they had said these things the tyrant not only was angry, as at those who are disobedient, but also was enraged, as at those who are ungrateful.
[11] Then at his command the guards brought forward the eldest, and having torn off his tunic, they bound his hands and arms with thongs on each side.
[12] When they had worn themselves out beating him with scourges, without accomplishing anything, they placed him upon the wheel.
[13] When the noble youth was stretched out around this, his limbs were dislocated,
[14] and though broken in every member he denounced the tyrant, saying,
[15] "Most abominable tyrant, enemy of heavenly justice, savage of mind, you are mangling me in this manner, not because I am a murderer, or as one who acts impiously, but because I protect the divine law."
[16] And when the guards said, "Agree to eat so that you may be released from the tortures,"
[17] he replied, "You abominable lackeys, your wheel is not so powerful as to strangle my reason. Cut my limbs, burn my flesh, and twist my joints.
[18] Through all these tortures I will convince you that sons of the Hebrews alone are invincible where virtue is concerned."
[19] While he was saying these things, they spread fire under him, and while fanning the flames they tightened the wheel further.
[20] The wheel was completely smeared with blood, and the heap of coals was being quenched by the drippings of gore, and pieces of flesh were falling off the axles of the machine.
[21] Although the ligaments joining his bones were already severed, the courageous youth, worthy of Abraham, did not groan,
[22] but as though transformed by fire into immortality he nobly endured the rackings.
[23] "Imitate me, brothers," he said. "Do not leave your post in my struggle or renounce our courageous brotherhood.
[24] Fight the sacred and noble battle for religion. Thereby the just Providence of our ancestors may become merciful to our nation and take vengeance on the accursed tyrant."
[25] When he had said this, the saintly youth broke the thread of life.
[26] While all were marveling at his courageous spirit, the guards brought in the next eldest, and after fitting themselves with iron gauntlets having sharp hooks, they bound him to the torture machine and catapult.
[27] Before torturing him, they inquired if he were willing to eat, and they heard this noble decision.
[28] These leopard-like beasts tore out his sinews with the iron hands, flayed all his flesh up to his chin, and tore away his scalp. But he steadfastly endured this agony and said,
[29] "How sweet is any kind of death for the religion of our fathers!"
[30] To the tyrant he said, "Do you not think, you most savage tyrant, that you are being tortured more than I, as you see the arrogant design of your tyranny being defeated by our endurance for the sake of religion?
[31] I lighten my pain by the joys that come from virtue,
[32] but you suffer torture by the threats that come from impiety. You will not escape, most abominable tyrant, the judgments of the divine wrath."
4Mac.10
[1] When he too had endured a glorious death, the third was led in, and many repeatedly urged him to save himself by tasting the meat.
[2] But he shouted, "Do you not know that the same father begot me and those who died, and the same mother bore me, and that I was brought up on the same teachings?
[3] I do not renounce the noble kinship that binds me to my brothers."
[4]
[5] Enraged by the man's boldness, they disjointed his hands and feet with their instruments, dismembering him by prying his limbs from their sockets,
[6] and breaking his fingers and arms and legs and elbows.
[7] Since they were not able in any way to break his spirit, they abandoned the instruments and scalped him with their fingernails in a Scythian fashion.
[8] They immediately brought him to the wheel, and while his vertebrae were being dislocated upon it he saw his own flesh torn all around and drops of blood flowing from his entrails.
[9] When he was about to die, he said,
[10] "We, most abominable tyrant, are suffering because of our godly training and virtue,
[11] but you, because of your impiety and bloodthirstiness, will undergo unceasing torments."
[12] When he also had died in a manner worthy of his brothers, they dragged in the fourth, saying,
[13] "As for you, do not give way to the same insanity as your brothers, but obey the king and save yourself."
[14] But he said to them, "You do not have a fire hot enough to make me play the coward.
[15] No, by the blessed death of my brothers, by the eternal destruction of the tyrant, and by the everlasting life of the pious, I will not renounce our noble brotherhood.
[16] Contrive tortures, tyrant, so that you may learn from them that I am a brother to those who have just been tortured."
[17] When he heard this, the bloodthirsty, murderous, and utterly abominable Antiochus gave orders to cut out his tongue.
[18] But he said, "Even if you remove my organ of speech, God hears also those who are mute.
[19] See, here is my tongue; cut it off, for in spite of this you will not make our reason speechless.
[20] Gladly, for the sake of God, we let our bodily members be mutilated.
[21] God will visit you swiftly, for you are cutting out a tongue that has been melodious with divine hymns."
4Mac.11
[1] When this one died also, after being cruelly tortured, the fifth leaped up, saying,
[2] "I will not refuse, tyrant, to be tortured for the sake of virtue.
[3] I have come of my own accord, so that by murdering me you will incur punishment from the heavenly justice for even more crimes.
[4] Hater of virtue, hater of mankind, for what act of ours are you destroying us in this way?
[5] Is it because we revere the Creator of all things and live according to his virtuous law?
[6] But these deeds deserve honors, not tortures."
[7]
[9] While he was saying these things, the guards bound him and dragged him to the catapult;
[10] they tied him to it on his knees, and fitting iron clamps on them, they twisted his back around the wedge on the wheel, so that he was completely curled back like a scorpion, and all his members were disjointed.
[11] In this condition, gasping for breath and in anguish of body,
[12] he said, "Tyrant, they are splendid favors that you grant us against your will, because through these noble sufferings you give us an opportunity to show our endurance for the law."
[13] After he too had died, the sixth, a mere boy, was led in. When the tyrant inquired whether he was willing to eat and be released, he said,
[14] "I am younger in age than my brothers, but I am their equal in mind.
[15] Since to this end we were born and bred, we ought likewise to die for the same principles.
[16] So if you intend to torture me for not eating defiling foods, go on torturing!"
[17] When he had said this, they led him to the wheel.
[18] He was carefully stretched tight upon it, his back was broken, and he was roasted from underneath.
[19] To his back they applied sharp spits that had been heated in the fire, and pierced his ribs so that his entrails were burned through.
[20] While being tortured he said, "O contest befitting holiness, in which so many of us brothers have been summoned to an arena of sufferings for religion, and in which we have not been defeated!
[21] For religious knowledge, O tyrant, is invincible.
[22] I also, equipped with nobility, will die with my brothers,
[23] and I myself will bring a great avenger upon you, you inventor of tortures and enemy of those who are truly devout.
[24] We six boys have paralyzed your tyranny!
[25] Since you have not been able to persuade us to change our mind or to force us to eat defiling foods, is not this your downfall?
[26] Your fire is cold to us, and the catapults painless, and your violence powerless.
[27] For it is not the guards of the tyrant but those of the divine law that are set over us; therefore, unconquered, we hold fast to reason."
4Mac.12
[1] When he also, thrown into the caldron, had died a blessed death, the seventh and youngest of all came forward.
[2] Even though the tyrant had been fearfully reproached by the brothers, he felt strong compassion for this child when he saw that he was already in fetters. He summoned him to come nearer and tried to console him, saying,
[3] "You see the result of your brothers' stupidity, for they died in torments because of their disobedience.
[4] You too, if you do not obey, will be miserably tortured and die before your time,
[5] but if you yield to persuasion you will be my friend and a leader in the government of the kingdom."
[6] When he had so pleaded, he sent for the boy's mother to show compassion on her who had been bereaved of so many sons and to influence her to persuade the surviving son to obey and save himself.
[7] But when his mother had exhorted him in the Hebrew language, as we shall tell a little later,
[8] he said, "Let me loose, let me speak to the king and to all his friends that are with him."
[9] Extremely pleased by the boy's declaration, they freed him at once.
[10] Running to the nearest of the braziers,
[11] he said, "You profane tyrant, most impious of all the wicked, since you have received good things and also your kingdom from God, were you not ashamed to murder his servants and torture on the wheel those who practice religion?
[12] Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go.
[13] As a man, were you not ashamed, you most savage beast, to cut out the tongues of men who have feelings like yours and are made of the same elements as you, and to maltreat and torture them in this way?
[14] Surely they by dying nobly fulfilled their service to God, but you will wail bitterly for having slain without cause the contestants for virtue."
[15] Then because he too was about to die, he said,
[16] "I do not desert the excellent example of my brothers,
[17] and I call on the God of our fathers to be merciful to our nation;
[18] but on you he will take vengeance both in this present life and when you are dead."
[19] After he had uttered these imprecations, he flung himself into the braziers and so ended his life.
4Mac.13
[1] Since, then, the seven brothers despised sufferings even unto death, everyone must concede that devout reason is sovereign over the emotions.
[2] For if they had been slaves to their emotions and had eaten defiling food, we would say that they had been conquered by these emotions.
[3] But in fact it was not so. Instead, by reason, which is praised before God, they prevailed over their emotions.
[4] The supremacy of the mind over these cannot be overlooked, for the brothers mastered both emotions and pains.
[5] How then can one fail to confess the sovereignty of right reason over emotion in those who were not turned back by fiery agonies?
[6] For just as towers jutting out over harbors hold back the threatening waves and make it calm for those who sail into the inner basin,
[7] so the seven-towered right reason of the youths, by fortifying the harbor of religion, conquered the tempest of the emotions.
[8] For they constituted a holy chorus of religion and encouraged one another, saying,
[9] "Brothers, let us die like brothers for the sake of the law; let us imitate the three youths in Assyria who despised the same ordeal of the furnace.
[10] Let us not be cowardly in the demonstration of our piety."
[11] While one said, "Courage, brother," another said, "Bear up nobly,"
[12] and another reminded them, "Remember whence you came, and the father by whose hand Isaac would have submitted to being slain for the sake of religion."
[13] Each of them and all of them together looking at one another, cheerful and undaunted, said, "Let us with all our hearts consecrate ourselves to God, who gave us our lives, and let us use our bodies as a bulwark for the law.
[14] Let us not fear him who thinks he is killing us,
[15] for great is the struggle of the soul and the danger of eternal torment lying before those who transgress the commandment of God.
[16] Therefore let us put on the full armor of self-control, which is divine reason.
[17] For if we so die, Abraham and Isaac and Jacob will welcome us, and all the fathers will praise us."
[18] Those who were left behind said to each of the brothers who were being dragged away, "Do not put us to shame, brother, or betray the brothers who have died before us."
[19] You are not ignorant of the affection of brotherhood, which the divine and all-wise Providence has bequeathed through the fathers to their descendants and which was implanted in the mother's womb.
[20] There each of the brothers dwelt the same length of time and was shaped during the same period of time; and growing from the same blood and through the same life, they were brought to the light of day.
[21] When they were born after an equal time of gestation, they drank milk from the same fountains. For such embraces brotherly-loving souls are nourished;
[22] and they grow stronger from this common nurture and daily companionship, and from both general education and our discipline in the law of God.
[23] Therefore, when sympathy and brotherly affection had been so established, the brothers were the more sympathetic to one another.
[24] Since they had been educated by the same law and trained in the same virtues and brought up in right living, they loved one another all the more.
[25] A common zeal for nobility expanded their goodwill and harmony toward one another,
[26] because, with the aid of their religion, they rendered their brotherly love more fervent.
[27] But although nature and companionship and virtuous habits had augmented the affection of brotherhood, those who were left endured for the sake of religion, while watching their brothers being maltreated and tortured to death.
4Mac.14
[1] Furthermore, they encouraged them to face the torture, so that they not only despised their agonies, but also mastered the emotions of brotherly love.
[2] O reason, more royal than kings and freer than the free!
[3] O sacred and harmonious concord of the seven brothers on behalf of religion!
[4] None of the seven youths proved coward or shrank from death,
[5] but all of them, as though running the course toward immortality, hastened to death by torture.
[6] Just as the hands and feet are moved in harmony with the guidance of the mind, so those holy youths, as though moved by an immortal spirit of devotion, agreed to go to death for its sake.
[7] O most holy seven, brothers in harmony! For just as the seven days of creation move in choral dance around religion,
[8] so these youths, forming a chorus, encircled the sevenfold fear of tortures and dissolved it.
[9] Even now, we ourselves shudder as we hear of the tribulations of these young men; they not only saw what was happening, yes, not only heard the direct word of threat, but also bore the sufferings patiently, and in agonies of fire at that.
[10] What could be more excruciatingly painful than this? For the power of fire is intense and swift, and it consumed their bodies quickly.
[11] Do not consider it amazing that reason had full command over these men in their tortures, since the mind of woman despised even more diverse agonies,
[12] for the mother of the seven young men bore up under the rackings of each one of her children.
[13] Observe how complex is a mother's love for her children, which draws everything toward an emotion felt in her inmost parts.
[14] Even unreasoning animals, like mankind, have a sympathy and parental love for their offspring.
[15] For example, among birds, the ones that are tame protect their young by building on the housetops,
[16] and the others, by building in precipitous chasms and in holes and tops of trees, hatch the nestlings and ward off the intruder.
[17] If they are not able to keep him away, they do what they can to help their young by flying in circles around them in the anguish of love, warning them with their own calls.
[18] And why is it necessary to demonstrate sympathy for children by the example of unreasoning animals,
[19] since even bees at the time for making honeycombs defend themselves against intruders as though with an iron dart sting those who approach their hive and defend it even to the death?
[20] But sympathy for her children did not sway the mother of the young men; she was of the same mind as Abraham.
4Mac.15
[1] O reason of the children, tyrant over the emotions! O religion, more desirable to the mother than her children!
[2] Two courses were open to this mother, that of religion, and that of preserving her seven sons for a time, as the tyrant had promised.
[3] She loved religion more, religion that preserves them for eternal life according to God's promise.
[4] In what manner might I express the emotions of parents who love their children? We impress upon the character of a small child a wondrous likeness both of mind and of form. Especially is this true of mothers, who because of their birthpangs have a deeper sympathy toward their offspring than do the fathers.
[5] Considering that mothers are the weaker sex and give birth to many, they are more devoted to their children.
[6] The mother of the seven boys, more than any other mother, loved her children. In seven pregnancies she had implanted in herself tender love toward them,
[7] and because of the many pains she suffered with each of them she had sympathy for them;
[8] yet because of the fear of God she disdained the temporary safety of her children.
[9] Not only so, but also because of the nobility of her sons and their ready obedience to the law she felt a greater tenderness toward them.
[10] For they were righteous and self-controlled and brave and magnanimous, and loved their brothers and their mother, so that they obeyed her even to death in keeping the ordinances.
[11] Nevertheless, though so many factors influenced the mother to suffer with them out of love for her children, in the case of none of them were the various tortures strong enough to pervert her reason.
[12] Instead, the mother urged them on, each child singly and all together, to death for the sake of religion.
[13] O sacred nature and affection of parental love, yearning of parents toward offspring, nurture and indomitable suffering by mothers!
[14] This mother, who saw them tortured and burned one by one, because of religion did not change her attitude.
[15] She watched the flesh of her children consumed by fire, their toes and fingers scattered on the ground, and the flesh of the head to the chin exposed like masks.
[16] O mother, tried now by more bitter pains than even the birth-pangs you suffered for them!
[17] O woman, who alone gave birth to such complete devotion!
[18] When the first-born breathed his last it did not turn you aside, nor when the second in torments looked at you piteously nor when the third expired;
[19] nor did you weep when you looked at the eyes of each one in his tortures gazing boldly at the same agonies, and saw in their nostrils the signs of the approach of death.
[20] When you saw the flesh of children burned upon the flesh of other children, severed hands upon hands, scalped heads upon heads, and corpses fallen on other corpses and when you saw the place filled with many spectators of the torturings, you did not shed tears.
[21] Neither the melodies of sirens nor the songs of swans attract the attention of their hearers as did the voices of the children in torture calling to their mother.
[22] How great and how many torments the mother then suffered as her sons were tortured on the wheel and with the hot irons!
[23] But devout reason, giving her heart a man's courage in the very midst of her emotions, strengthened her to disregard her temporal love for her children.
[24] Although she witnessed the destruction of seven children and the ingenious and various rackings, this noble mother disregarded all these because of faith in God.
[25] For as in the council chamber of her own soul she saw mighty advocates -- nature, family, parental love, and the rackings of her children --
[26] this mother held two ballots, one bearing death and the other deliverance for her children.
[27] She did not approve the deliverance which would preserve the seven sons for a short time,
[28] but as the daughter of God-fearing Abraham she remembered his fortitude.
[29] O mother of the nation, vindicator of the law and champion of religion, who carried away the prize of the contest in your heart!
[30] O more noble than males in steadfastness, and more manly than men in endurance!
[31] Just as Noah's ark, carrying the world in the universal flood, stoutly endured the waves,
[32] so you, O guardian of the law, overwhelmed from every side by the flood of your emotions and the violent winds, the torture of your sons, endured nobly and withstood the wintry storms that assail religion.
4Mac.16
[1] If, then, a woman, advanced in years and mother of seven sons, endured seeing her children tortured to death, it must be admitted that devout reason is sovereign over the emotions.
[2] Thus I have demonstrated not only that men have ruled over the emotions, but also that a woman has despised the fiercest tortures.
[3] The lions surrounding Daniel were not so savage, nor was the raging fiery furnace of Mishael so intensely hot, as was her innate parental love, inflamed as she saw her seven sons tortured in such varied ways.
[4] But the mother quenched so many and such great emotions by devout reason.
[5] Consider this also. If this woman, though a mother, had been fainthearted, she would have mourned over them and perhaps spoken as follows:
[6] "O how wretched am I and many times unhappy! After bearing seven children, I am now the mother of none!
[7] O seven childbirths all in vain, seven profitless pregnancies, fruitless nurturings and wretched nursings!
[8] In vain, my sons, I endured many birth-pangs for you, and the more grievous anxieties of your upbringing.
[9] Alas for my children, some unmarried, others married and without offspring. I shall not see your children or have the happiness of being called grandmother.
[10] Alas, I who had so many and beautiful children am a widow and alone, with many sorrows.
[11] Nor when I die, shall I have any of my sons to bury me."
[12] Yet the sacred and God-fearing mother did not wail with such a lament for any of them, nor did she dissuade any of them from dying, nor did she grieve as they were dying,
[13] but, as though having a mind like adamant and giving rebirth for immortality to the whole number of her sons, she implored them and urged them on to death for the sake of religion.
[14] O mother, soldier of God in the cause of religion, elder and woman! By steadfastness you have conquered even a tyrant, and in word and deed you have proved more powerful than a man.
[15] For when you and your sons were arrested together, you stood and watched Eleazar being tortured, and said to your sons in the Hebrew language,
[16] "My sons, noble is the contest to which you are called to bear witness for the nation. Fight zealously for our ancestral law.
[17] For it would be shameful if, while an aged man endures such agonies for the sake of religion, you young men were to be terrified by tortures.
[18] Remember that it is through God that you have had a share in the world and have enjoyed life,
[19] and therefore you ought to endure any suffering for the sake of God.
[20] For his sake also our father Abraham was zealous to sacrifice his son Isaac, the ancestor of our nation; and when Isaac saw his father's hand wielding a sword and descending upon him, he did not cower.
[21] And Daniel the righteous was thrown to the lions, and Hananiah, Azariah, and Mishael were hurled into the fiery furnace and endured it for the sake of God.
[22] You too must have the same faith in God and not be grieved.
[23] It is unreasonable for people who have religious knowledge not to withstand pain."
[24] By these words the mother of the seven encouraged and persuaded each of her sons to die rather than violate God's commandment.
[25] They knew also that those who die for the sake of God live in God, as do Abraham and Isaac and Jacob and all the patriarchs.
4Mac.17
[1] Some of the guards said that when she also was about to be seized and put to death she threw herself into the flames so that no one might touch her body.
[2] O mother, who with your seven sons nullified the violence of the tyrant, frustrated his evil designs, and showed the courage of your faith!
[3] Nobly set like a roof on the pillars of your sons, you held firm and unswerving against the earthquake of the tortures.
[4] Take courage, therefore, O holy-minded mother, maintaining firm an enduring hope in God.
[5] The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your star-like seven sons to piety, stand in honor before God and are firmly set in heaven with them.
[6] For your children were true descendants of father Abraham.
[7] If it were possible for us to paint the history of your piety as an artist might, would not those who first beheld it have shuddered as they saw the mother of the seven children enduring their varied tortures to death for the sake of religion?
[8] Indeed it would be proper to inscribe upon their tomb these words as a reminder to the people of our nation:
[9] "Here lie buried an aged priest and an aged woman and seven sons, because of the violence of the tyrant who wished to destroy the way of life of the Hebrews.
[10] They vindicated their nation, looking to God and enduring torture even to death."
[11] Truly the contest in which they were engaged was divine,
[12] for on that day virtue gave the awards and tested them for their endurance. The prize was immortality in endless life.
[13] Eleazar was the first contestant, the mother of the seven sons entered the competition, and the brothers contended.
[14] The tyrant was the antagonist, and the world and the human race were the spectators.
[15] Reverence for God was victor and gave the crown to its own athletes.
[16] Who did not admire the athletes of the divine legislation? Who were not amazed?
[17] The tyrant himself and all his council marveled at their endurance,
[18] because of which they now stand before the divine throne and live through blessed eternity.
[19] For Moses says, "All who are consecrated are under your hands."
[20] These, then, who have been consecrated for the sake of God, are honored, not only with this honor, but also by the fact that because of them our enemies did not rule over our nation,
[21] the tyrant was punished, and the homeland purified -- they having become, as it were, a ransom for the sin of our nation.
[22] And through the blood of those devout ones and their death as an expiation, divine Providence preserved Israel that previously had been afflicted.
[23] For the tyrant Antiochus, when he saw the courage of their virtue and their endurance under the tortures, proclaimed them to his soldiers as an example for their own endurance,
[24] and this made them brave and courageous for infantry battle and siege, and he ravaged and conquered all his enemies.
4Mac.18
[1] O Israelite children, offspring of the seed of Abraham, obey this law and exercise piety in every way,
[2] knowing that devout reason is master of all emotions, not only of sufferings from within, but also of those from without.
[3] Therefore those who gave over their bodies in suffering for the sake of religion were not only admired by men, but also were deemed worthy to share in a divine inheritance.
[4] Because of them the nation gained peace, and by reviving observance of the law in the homeland they ravaged the enemy.
[5] The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians.
[6] The mother of seven sons expressed also these principles to her children:
[7] "I was a pure virgin and did not go outside my father's house; but I guarded the rib from which woman was made.
[8] No seducer corrupted me on a desert plain, nor did the destroyer, the deceitful serpent, defile the purity of my virginity.
[9] In the time of my maturity I remained with my husband, and when these sons had grown up their father died. A happy man was he, who lived out his life with good children, and did not have the grief of bereavement.
[10] While he was still with you, he taught you the law and the prophets.
[11] He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and of Joseph in prison.
[12] He told you of the zeal of Phineas, and he taught you about Hananiah, Azariah, and Mishael in the fire.
[13] He praised Daniel in the den of the lions and blessed him.
[14] He reminded you of the scripture of Isaiah, which says, `Even though you go through the fire, the flame shall not consume you.'
[15] He sang to you songs of the psalmist David, who said, `Many are the afflictions of the righteous.'
[16] He recounted to you Solomon's proverb, `There is a tree of life for those who do his will.'
[17] He confirmed the saying of Ezekiel, `Shall these dry bones live?'
[18] For he did not forget to teach you the song that Moses taught, which says,
[19] `I kill and I make alive: this is your life and the length of your days.'"
[20] O bitter was that day -- and yet not bitter -- when that bitter tyrant of the Greeks quenched fire with fire in his cruel caldrons, and in his burning rage brought those seven sons of the daughter of Abraham to the catapult and back again to more tortures,
[21] pierced the pupils of their eyes and cut out their tongues, and put them to death with various tortures.
[22] For these crimes divine justice pursued and will pursue the accursed tyrant.
[23] But the sons of Abraham with their victorious mother are gathered together into the chorus of the fathers, and have received pure and immortal souls from God,
[24] to whom be glory for ever and ever. Amen.
Prayer of Azariah
[1] The subject that I am about to discuss is most philosophical, that is, whether devout reason is sovereign over the emotions. So it is right for me to advise you to pay earnest attention to philosophy.
[2] For the subject is essential to everyone who is seeking knowledge, and in addition it includes the praise of the highest virtue -- I mean, of course, rational judgment.
[3] If, then, it is evident that reason rules over those emotions that hinder self-control, namely, gluttony and lust,
[4] it is also clear that it masters the emotions that hinder one from justice, such as malice, and those that stand in the way of courage, namely anger, fear, and pain.
[5] Some might perhaps ask, "If reason rules the emotions, why is it not sovereign over forgetfulness and ignorance?" Their attempt at argument is ridiculous!
[6] For reason does not rule its own emotions, but those that are opposed to justice, courage, and self-control; and it is not for the purpose of destroying them, but so that one may not give way to them.
[7] I could prove to you from many and various examples that reason is dominant over the emotions,
[8] but I can demonstrate it best from the noble bravery of those who died for the sake of virtue, Eleazar and the seven brothers and their mother.
[9] All of these, by despising sufferings that bring death, demonstrated that reason controls the emotions.
[10] On this anniversary it is fitting for me to praise for their virtues those who, with their mother, died for the sake of nobility and goodness, but I would also call them blessed for the honor in which they are held.
[11] For all people, even their torturers, marveled at their courage and endurance, and they became the cause of the downfall of tyranny over their nation. By their endurance they conquered the tyrant, and thus their native land was purified through them.
[12] I shall shortly have an opportunity to speak of this; but, as my custom is, I shall begin by stating my main principle, and then I shall turn to their story, giving glory to the all-wise God.
[13] Our inquiry, accordingly, is whether reason is sovereign over the emotions.
[14] We shall decide just what reason is and what emotion is, how many kinds of emotions there are, and whether reason rules over all these.
[15] Now reason is the mind that with sound logic prefers the life of wisdom.
[16] Wisdom, next, is the knowledge of divine and human matters and the causes of these.
[17] This, in turn, is education in the law, by which we learn divine matters reverently and human affairs to our advantage.
[18] Now the kinds of wisdom are rational judgment, justice, courage, and self-control.
[19] Rational judgment is supreme over all of these, since by means of it reason rules over the emotions.
[20] The two most comprehensive types of the emotions are pleasure and pain; and each of these is by nature concerned with both body and soul.
[21] The emotions of both pleasure and pain have many consequences.
[22] Thus desire precedes pleasure and delight follows it.
[23] Fear precedes pain and sorrow comes after.
[24] Anger, as a man will see if he reflects on this experience, is an emotion embracing pleasure and pain.
[25] In pleasure there exists even a malevolent tendency, which is the most complex of all the emotions.
[26] In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice;
[27] in the body, indiscriminate eating, gluttony, and solitary gormandizing.
[28] Just as pleasure and pain are two plants growing from the body and the soul, so there are many offshoots of these plants,
[29] each of which the master cultivator, reason, weeds and prunes and ties up and waters and thoroughly irrigates, and so tames the jungle of habits and emotions.
[30] For reason is the guide of the virtues, but over the emotions it is sovereign. Observe now first of all that rational judgment is sovereign over the emotions by virtue of the restraining power of self-control.
[31] Self-control, then, is dominance over the desires.
[32] Some desires are mental, others are physical, and reason obviously rules over both.
[33] Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so.
[34] Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the law, we abstain because of domination by reason.
[35] For the emotions of the appetites are restrained, checked by the temperate mind, and all the impulses of the body are bridled by reason.
4Mac.2
[1] And why is it amazing that the desires of the mind for the enjoyment of beauty are rendered powerless?
[2] It is for this reason, certainly, that the temperate Joseph is praised, because by mental effort he overcame sexual desire.
[3] For when he was young and in his prime for intercourse, by his reason he nullified the frenzy of the passions.
[4] Not only is reason proved to rule over the frenzied urge of sexual desire, but also over every desire.
[5] Thus the law says, "You shall not covet your neighbor's wife...or anything that is your neighbor's."
[6] In fact, since the law has told us not to covet, I could prove to you all the more that reason is able to control desires. Just so it is with the emotions that hinder one from justice.
[7] Otherwise how could it be that someone who is habitually a solitary gormandizer, a glutton, or even a drunkard can learn a better way, unless reason is clearly lord of the emotions?
[8] Thus, as soon as a man adopts a way of life in accordance with the law, even though he is a lover of money, he is forced to act contrary to his natural ways and to lend without interest to the needy and to cancel the debt when the seventh year arrives.
[9] If one is greedy, he is ruled by the law through his reason so that he neither gleans his harvest nor gathers the last grapes from the vineyard. In all other matters we can recognize that reason rules the emotions.
[10] For the law prevails even over affection for parents, so that virtue is not abandoned for their sakes.
[11] It is superior to love for one's wife, so that one rebukes her when she breaks the law.
[12] It takes precedence over love for children, so that one punishes them for misdeeds.
[13] It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly.
[14] Do not consider it paradoxical when reason, through the law, can prevail even over enmity. The fruit trees of the enemy are not cut down, but one preserves the property of enemies from the destroyers and helps raise up what has fallen.
[15] It is evident that reason rules even the more violent emotions: lust for power, vainglory, boasting, arrogance, and malice.
[16] For the temperate mind repels all these malicious emotions, just as it repels anger -- for it is sovereign over even this.
[17] When Moses was angry with Dathan and Abiram he did nothing against them in anger, but controlled his anger by reason.
[18] For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless.
[19] Why else did Jacob, our most wise father, censure the households of Simeon and Levi for their irrational slaughter of the entire tribe of the Shechemites, saying, "Cursed be their anger"?
[20] For if reason could not control anger, he would not have spoken thus.
[21] Now when God fashioned man, he planted in him emotions and inclinations,
[22] but at the same time he enthroned the mind among the senses as a sacred governor over them all.
[23] To the mind he gave the law; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.
[24] How is it then, one might say, that if reason is master of the emotions, it does not control forgetfulness and ignorance?
4Mac.3
[1] This notion is entirely ridiculous; for it is evident that reason rules not over its own emotions, but over those of the body.
[2] No one of us can eradicate that kind of desire, but reason can provide a way for us not to be enslaved by desire.
[3] No one of us can eradicate anger from the mind, but reason can help to deal with anger.
[4] No one of us can eradicate malice, but reason can fight at our side so that we are not overcome by malice.
[5] For reason does not uproot the emotions but is their antagonist.
[6] Now this can be explained more clearly by the story of King David's thirst.
[7] David had been attacking the Philistines all day long, and together with the soldiers of his nation had slain many of them.
[8] Then when evening fell, he came, sweating and quite exhausted, to the royal tent, around which the whole army of our ancestors had encamped.
[9] Now all the rest were at supper,
[10] but the king was extremely thirsty, and although springs were plentiful there, he could not satisfy his thirst from them.
[11] But a certain irrational desire for the water in the enemy's territory tormented and inflamed him, undid and consumed him.
[12] When his guards complained bitterly because of the king's craving, two staunch young soldiers, respecting the king's desire, armed themselves fully, and taking a pitcher climbed over the enemy's ramparts.
[13] Eluding the sentinels at the gates, they went searching throughout the enemy camp
[14] and found the spring, and from it boldly brought the king a drink.
[15] But David, although he was burning with thirst, considered it an altogether fearful danger to his soul to drink what was regarded as equivalent to blood.
[16] Therefore, opposing reason to desire, he poured out the drink as an offering to God.
[17] For the temperate mind can conquer the drives of the emotions and quench the flames of frenzied desires;
[18] it can overthrow bodily agonies even when they are extreme, and by nobility of reason spurn all domination by the emotions.
[19] The present occasion now invites us to a narrative demonstration of temperate reason.
[20] At a time when our fathers were enjoying profound peace because of their observance of the law and were prospering, so that even Seleucus Nicanor, king of Asia, had both appropriated money to them for the temple service and recognized their commonwealth --
[21] just at that time certain men attempted a revolution against the public harmony and caused many and various disasters.
4Mac.4
[1] Now there was a certain Simon, a political opponent of the noble and good man, Onias, who then held the high priesthood for life. When despite all manner of slander he was unable to injure Onias in the eyes of the nation, he fled the country with the purpose of betraying it.
[2] So he came to Apollonius, governor of Syria, Phoenicia, and Cilicia, and said,
[3] "I have come here because I am loyal to the king's government, to report that in the Jerusalem treasuries there are deposited tens of thousands in private funds, which are not the property of the temple but belong to King Seleucus."
[4] When Apollonius learned the details of these things, he praised Simon for his service to the king and went up to Seleucus to inform him of the rich treasure.
[5] On receiving authority to deal with this matter, he proceeded quickly to our country accompanied by the accursed Simon and a very strong military force.
[6] He said that he had come with the king's authority to seize the private funds in the treasury.
[7] The people indignantly protested his words, considering it outrageous that those who had committed deposits to the sacred treasury should be deprived of them, and did all that they could to prevent it.
[8] But, uttering threats, Apollonius went on to the temple.
[9] While the priests together with women and children were imploring God in the temple to shield the holy place that was being treated so contemptuously,
[10] and while Apollonius was going up with his armed forces to seize the money, angels on horseback with lightning flashing from their weapons appeared from heaven, instilling in them great fear and trembling.
[11] Then Apollonius fell down half dead in the temple area that was open to all, stretched out his hands toward heaven, and with tears besought the Hebrews to pray for him and propitiate the wrath of the heavenly army.
[12] For he said that he had committed a sin deserving of death, and that if he were delivered he would praise the blessedness of the holy place before all people.
[13] Moved by these words, Onias the high priest, although otherwise he had scruples about doing so, prayed for him lest King Seleucus suppose that Apollonius had been overcome by human treachery and not by divine justice.
[14] So Apollonius, having been preserved beyond all expectations, went away to report to the king what had happened to him.
[15] When King Seleucus died, his son Antiochus Epiphanes succeeded to the throne, an arrogant and terrible man,
[16] who removed Onias from the priesthood and appointed Onias's brother Jason as high priest.
[17] Jason agreed that if the office were conferred upon him he would pay the king three thousand six hundred and sixty talents annually.
[18] So the king appointed him high priest and ruler of the nation.
[19] Jason changed the nation's way of life and altered its form of government in complete violation of the law,
[20] so that not only was a gymnasium constructed at the very citadel of our native land, but also the temple service was abolished.
[21] The divine justice was angered by these acts and caused Antiochus himself to make war on them.
[22] For when he was warring against Ptolemy in Egypt, he heard that a rumor of his death had spread and that the people of Jerusalem had rejoiced greatly. He speedily marched against them,
[23] and after he had plundered them he issued a decree that if any of them should be found observing the ancestral law they should die.
[24] When, by means of his decrees, he had not been able in any way to put an end to the people's observance of the law, but saw that all his threats and punishments were being disregarded,
[25] even to the point that women, because they had circumcised their sons, were thrown headlong from heights along with their infants, though they had known beforehand that they would suffer this --
[26] when, then, his decrees were despised by the people, he himself, through torture, tried to compel everyone in the nation to eat defiling foods and to renounce Judaism.
4Mac.5
[1] The tyrant Antiochus, sitting in state with his counselors on a certain high place, and with his armed soldiers standing about him,
[2] ordered the guards to seize each and every Hebrew and to compel them to eat pork and food sacrificed to idols.
[3] If any were not willing to eat defiling food, they were to be broken on the wheel and killed.
[4] And when many persons had been rounded up, one man, Eleazar by name, leader of the flock, was brought before the king. He was a man of priestly family, learned in the law, advanced in age, and known to many in the tyrant's court because of his philosophy.
[5] When Antiochus saw him he said,
[6] "Before I begin to torture you, old man, I would advise you to save yourself by eating pork,
[7] for I respect your age and your gray hairs. Although you have had them for so long a time, it does not seem to me that you are a philosopher when you observe the religion of the Jews.
[8] Why, when nature has granted it to us, should you abhor eating the very excellent meat of this animal?
[9] It is senseless not to enjoy delicious things that are not shameful, and wrong to spurn the gifts of nature.
[10] It seems to me that you will do something even more senseless if, by holding a vain opinion concerning the truth, you continue to despise me to your own hurt.
[11] Will you not awaken from your foolish philosophy, dispel your futile reasonings, adopt a mind appropriate to your years, philosophize according to the truth of what is beneficial,
[12] and have compassion on your old age by honoring my humane advice?
[13] For consider this, that if there is some power watching over this religion of yours, it will excuse you from any transgression that arises out of compulsion."
[14] When the tyrant urged him in this fashion to eat meat unlawfully, Eleazar asked to have a word.
[15] When he had received permission to speak, he began to address the people as follows:
[16] "We, O Antiochus, who have been persuaded to govern our lives by the divine law, think that there is no compulsion more powerful than our obedience to the law.
[17] Therefore we consider that we should not transgress it in any respect.
[18] Even if, as you suppose, our law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety.
[19] Therefore do not suppose that it would be a petty sin if we were to eat defiling food;
[20] to transgress the law in matters either small or great is of equal seriousness,
[21] for in either case the law is equally despised.
[22] You scoff at our philosophy as though living by it were irrational,
[23] but it teaches us self-control, so that we master all pleasures and desires, and it also trains us in courage, so that we endure any suffering willingly;
[24] it instructs us in justice, so that in all our dealings we act impartially, and it teaches us piety, so that with proper reverence we worship the only real God.
[25] "Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us.
[26] He has permitted us to eat what will be most suitable for our lives, but he has forbidden us to eat meats that would be contrary to this.
[27] It would be tyrannical for you to compel us not only to transgress the law, but also to eat in such a way that you may deride us for eating defiling foods, which are most hateful to us.
[28] But you shall have no such occasion to laugh at me,
[29] nor will I transgress the sacred oaths of my ancestors concerning the keeping of the law,
[30] not even if you gouge out my eyes and burn my entrails.
[31] I am not so old and cowardly as not to be young in reason on behalf of piety.
[32] Therefore get your torture wheels ready and fan the fire more vehemently!
[33] I do not so pity my old age as to break the ancestral law by my own act.
[34] I will not play false to you, O law that trained me, nor will I renounce you, beloved self-control.
[35] I will not put you to shame, philosophical reason, nor will I reject you, honored priesthood and knowledge of the law.
[36] You, O king, shall not stain the honorable mouth of my old age, nor my long life lived lawfully.
[37] The fathers will receive me as pure, as one who does not fear your violence even to death.
[38] You may tyrannize the ungodly, but you shall not dominate my religious principles either by word or by deed."
4Mac.6
[1] When Eleazar in this manner had made eloquent response to the exhortations of the tyrant, the guards who were standing by dragged him violently to the instruments of torture.
[2] First they stripped the old man, who remained adorned with the gracefulness of his piety.
[3] And after they had tied his arms on each side they scourged him,
[4] while a herald opposite him cried out, "Obey the king's commands!"
[5] But the courageous and noble man, as a true Eleazar, was unmoved, as though being tortured in a dream;
[6] yet while the old man's eyes were raised to heaven, his flesh was being torn by scourges, his blood flowing, and his sides were being cut to pieces.
[7] And though he fell to the ground because his body could not endure the agonies, he kept his reason upright and unswerving.
[8] One of the cruel guards rushed at him and began to kick him in the side to make him get up again after he fell.
[9] But he bore the pains and scorned the punishment and endured the tortures.
[10] And like a noble athlete the old man, while being beaten, was victorious over his torturers;
[11] in fact, with his face bathed in sweat, and gasping heavily for breath, he amazed even his torturers by his courageous spirit.
[12] At that point, partly out of pity for his old age,
[13] partly out of sympathy from their acquaintance with him, partly out of admiration for his endurance, some of the king's retinue came to him and said,
[14] "Eleazar, why are you so irrationally destroying yourself through these evil things?
[15] We will set before you some cooked meat; save yourself by pretending to eat pork."
[16] But Eleazar, as though more bitterly tormented by this counsel, cried out:
[17] "May we, the children of Abraham, never think so basely that out of cowardice we feign a role unbecoming to us!
[18] For it would be irrational if we, who have lived in accordance with truth to old age and have maintained in accordance with law the reputation of such a life, should now change our course
[19] become a pattern of impiety to the young, in becoming an example of the eating of defiling food.
[20] It would be shameful if we should survive for a little while and during that time be a laughing stock to all for our cowardice,
[21] and if we should be despised by the tyrant as unmanly, and not protect our divine law even to death.
[22] Therefore, O children of Abraham, die nobly for your religion!
[23] And you, guards of the tyrant, why do you delay?"
[24] When they saw that he was so courageous in the face of the afflictions, and that he had not been changed by their compassion, the guards brought him to the fire.
[25] There they burned him with maliciously contrived instruments, threw him down, and poured stinking liquids into his nostrils.
[26] When he was now burned to his very bones and about to expire, he lifted up his eyes to God and said,
[27] "You know, O God, that though I might have saved myself, I am dying in burning torments for the sake of the law.
[28] Be merciful to your people, and let our punishment suffice for them.
[29] Make my blood their purification, and take my life in exchange for theirs."
[30] And after he said this, the holy man died nobly in his tortures, and by reason he resisted even to the very tortures of death for the sake of the law.
[31] Admittedly, then, devout reason is sovereign over the emotions.
[32] For if the emotions had prevailed over reason, we would have testified to their domination.
[33] But now that reason has conquered the emotions, we properly attribute to it the power to govern.
[34] And it is right for us to acknowledge the dominance of reason when it masters even external agonies. It would be ridiculous to deny it.
[35] And I have proved not only that reason has mastered agonies, but also that it masters pleasures and in no respect yields to them.
4Mac.7
[1] For like a most skilful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions,
[2] and though buffeted by the stormings of the tyrant and overwhelmed by the mighty waves of tortures,
[3] in no way did he turn the rudder of religion until he sailed into the haven of immortal victory.
[4] No city besieged with many ingenious war machines has ever held out as did that most holy man. Although his sacred life was consumed by tortures and racks, he conquered the besiegers with the shield of his devout reason.
[5] For in setting his mind firm like a jutting cliff, our father Eleazar broke the maddening waves of the emotions.
[6] O priest, worthy of the priesthood, you neither defiled your sacred teeth nor profaned your stomach, which had room only for reverence and purity, by eating defiling foods.
[7] O man in harmony with the law and philosopher of divine life!
[8] Such should be those who are administrators of the law, shielding it with their own blood and noble sweat in sufferings even to death.
[9] You, father, strengthened our loyalty to the law through your glorious endurance, and you did not abandon the holiness which you praised, but by your deeds you made your words of divine philosophy credible.
[10] O aged man, more powerful than tortures; O elder, fiercer than fire; O supreme king over the passions, Eleazar!
[11] For just as our father Aaron, armed with the censer, ran through the multitude of the people and conquered the fiery angel,
[12] so the descendant of Aaron, Eleazar, though being consumed by the fire, remained unmoved in his reason.
[13] Most amazing, indeed, though he was an old man, his body no longer tense and firm, his muscles flabby, his sinews feeble, he became young again
[14] in spirit through reason; and by reason like that of Isaac he rendered the many-headed rack ineffective.
[15] O man of blessed age and of venerable gray hair and of law-abiding life, whom the faithful seal of death has perfected!
[16] If, therefore, because of piety an aged man despised tortures even to death, most certainly devout reason is governor of the emotions.
[17] Some perhaps might say, "Not every one has full command of his emotions, because not every one has prudent reason."
[18] But as many as attend to religion with a whole heart, these alone are able to control the passions of the flesh,
[19] since they believe that they, like our patriarchs Abraham and Isaac and Jacob, do not die to God, but live in God.
[20] No contradiction therefore arises when some persons appear to be dominated by their emotions because of the weakness of their reason.
[21] What person who lives as a philosopher by the whole rule of philosophy, and trusts in God,
[22] and knows that it is blessed to endure any suffering for the sake of virtue, would not be able to overcome the emotions through godliness?
[23] For only the wise and courageous man is lord of his emotions.
4Mac.8
[1] For this is why even the very young, by following a philosophy in accordance with devout reason, have prevailed over the most painful instruments of torture.
[2] For when the tyrant was conspicuously defeated in his first attempt, being unable to compel an aged man to eat defiling foods, then in violent rage he commanded that others of the Hebrew captives be brought, and that any who ate defiling food should be freed after eating, but if any were to refuse, these should be tortured even more cruelly.
[3] When the tyrant had given these orders, seven brothers -- handsome, modest, noble, and accomplished in every way -- were brought before him along with their aged mother.
[4] When the tyrant saw them, grouped about their mother as if in a chorus, he was pleased with them. And struck by their appearance and nobility, he smiled at them, and summoned them nearer and said,
[5] "Young men, I admire each and every one of you in a kindly manner, and greatly respect the beauty and the number of such brothers. Not only do I advise you not to display the same madness as that of the old man who has just been tortured, but I also exhort you to yield to me and enjoy my friendship.
[6] Just as I am able to punish those who disobey my orders, so I can be a benefactor to those who obey me.
[7] Trust me, then, and you will have positions of authority in my government if you will renounce the ancestral tradition of your national life.
[8] And enjoy your youth by adopting the Greek way of life and by changing your manner of living.
[9] But if by disobedience you rouse my anger, you will compel me to destroy each and every one of you with dreadful punishments through tortures.
[10] Therefore take pity on yourselves. Even I, your enemy, have compassion for your youth and handsome appearance.
[11] Will you not consider this, that if you disobey, nothing remains for you but to die on the rack?"
[12] When he had said these things, he ordered the instruments of torture to be brought forward so as to persuade them out of fear to eat the defiling food.
[13] And when the guards had placed before them wheels and joint-dislocators, rack and hooks and catapults and caldrons, braziers and thumbscrews and iron claws and wedges and bellows, the tyrant resumed speaking:
[14] "Be afraid, young fellows, and whatever justice you revere will be merciful to you when you transgress under compulsion."
[15] But when they had heard the inducements and saw the dreadful devices, not only were they not afraid, but they also opposed the tyrant with their own philosophy, and by their right reasoning nullified his tyranny.
[16] Let us consider, on the other hand, what arguments might have been used if some of them had been cowardly and unmanly. Would they not have been these?
[17] "O wretches that we are and so senseless! Since the king has summoned and exhorted us to accept kind treatment if we obey him,
[18] why do we take pleasure in vain resolves and venture upon a disobedience that brings death?
[19] O men and brothers, should we not fear the instruments of torture and consider the threats of torments, and give up this vain opinion and this arrogance that threatens to destroy us?
[20] Let us take pity on our youth and have compassion on our mother's age;
[21] and let us seriously consider that if we disobey we are dead!
[22] Also, divine justice will excuse us for fearing the king when we are under compulsion.
[23] Why do we banish ourselves from this most pleasant life and deprive ourselves of this delightful world?
[24] Let us not struggle against compulsion nor take hollow pride in being put to the rack.
[25] Not even the law itself would arbitrarily slay us for fearing the instruments of torture.
[26] Why does such contentiousness excite us and such a fatal stubbornness please us, when we can live in peace if we obey the king?"
[27] But the youths, though about to be tortured, neither said any of these things nor even seriously considered them.
[28] For they were contemptuous of the emotions and sovereign over agonies,
[29] so that as soon as the tyrant had ceased counseling them to eat defiling food, all with one voice together, as from one mind, said:
4Mac.9
[1] "Why do you delay, O tyrant? For we are ready to die rather than transgress our ancestral commandments;
[2] we are obviously putting our forefathers to shame unless we should practice ready obedience to the law and to Moses our counselor.
[3] Tyrant and counselor of lawlessness, in your hatred for us do not pity us more than we pity ourselves.
[4] For we consider this pity of yours which insures our safety through transgression of the law to be more grievous than death itself.
[5] You are trying to terrify us by threatening us with death by torture, as though a short time ago you learned nothing from Eleazar.
[6] And if the aged men of the Hebrews because of their religion lived piously while enduring torture, it would be even more fitting that we young men should die despising your coercive tortures, which our aged instructor also overcame.
[7] Therefore, tyrant, put us to the test; and if you take our lives because of our religion, do not suppose that you can injure us by torturing us.
[8] For we, through this severe suffering and endurance, shall have the prize of virtue and shall be with God, for whom we suffer;
[9] but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire."
[10] When they had said these things the tyrant not only was angry, as at those who are disobedient, but also was enraged, as at those who are ungrateful.
[11] Then at his command the guards brought forward the eldest, and having torn off his tunic, they bound his hands and arms with thongs on each side.
[12] When they had worn themselves out beating him with scourges, without accomplishing anything, they placed him upon the wheel.
[13] When the noble youth was stretched out around this, his limbs were dislocated,
[14] and though broken in every member he denounced the tyrant, saying,
[15] "Most abominable tyrant, enemy of heavenly justice, savage of mind, you are mangling me in this manner, not because I am a murderer, or as one who acts impiously, but because I protect the divine law."
[16] And when the guards said, "Agree to eat so that you may be released from the tortures,"
[17] he replied, "You abominable lackeys, your wheel is not so powerful as to strangle my reason. Cut my limbs, burn my flesh, and twist my joints.
[18] Through all these tortures I will convince you that sons of the Hebrews alone are invincible where virtue is concerned."
[19] While he was saying these things, they spread fire under him, and while fanning the flames they tightened the wheel further.
[20] The wheel was completely smeared with blood, and the heap of coals was being quenched by the drippings of gore, and pieces of flesh were falling off the axles of the machine.
[21] Although the ligaments joining his bones were already severed, the courageous youth, worthy of Abraham, did not groan,
[22] but as though transformed by fire into immortality he nobly endured the rackings.
[23] "Imitate me, brothers," he said. "Do not leave your post in my struggle or renounce our courageous brotherhood.
[24] Fight the sacred and noble battle for religion. Thereby the just Providence of our ancestors may become merciful to our nation and take vengeance on the accursed tyrant."
[25] When he had said this, the saintly youth broke the thread of life.
[26] While all were marveling at his courageous spirit, the guards brought in the next eldest, and after fitting themselves with iron gauntlets having sharp hooks, they bound him to the torture machine and catapult.
[27] Before torturing him, they inquired if he were willing to eat, and they heard this noble decision.
[28] These leopard-like beasts tore out his sinews with the iron hands, flayed all his flesh up to his chin, and tore away his scalp. But he steadfastly endured this agony and said,
[29] "How sweet is any kind of death for the religion of our fathers!"
[30] To the tyrant he said, "Do you not think, you most savage tyrant, that you are being tortured more than I, as you see the arrogant design of your tyranny being defeated by our endurance for the sake of religion?
[31] I lighten my pain by the joys that come from virtue,
[32] but you suffer torture by the threats that come from impiety. You will not escape, most abominable tyrant, the judgments of the divine wrath."
4Mac.10
[1] When he too had endured a glorious death, the third was led in, and many repeatedly urged him to save himself by tasting the meat.
[2] But he shouted, "Do you not know that the same father begot me and those who died, and the same mother bore me, and that I was brought up on the same teachings?
[3] I do not renounce the noble kinship that binds me to my brothers."
[4]
[5] Enraged by the man's boldness, they disjointed his hands and feet with their instruments, dismembering him by prying his limbs from their sockets,
[6] and breaking his fingers and arms and legs and elbows.
[7] Since they were not able in any way to break his spirit, they abandoned the instruments and scalped him with their fingernails in a Scythian fashion.
[8] They immediately brought him to the wheel, and while his vertebrae were being dislocated upon it he saw his own flesh torn all around and drops of blood flowing from his entrails.
[9] When he was about to die, he said,
[10] "We, most abominable tyrant, are suffering because of our godly training and virtue,
[11] but you, because of your impiety and bloodthirstiness, will undergo unceasing torments."
[12] When he also had died in a manner worthy of his brothers, they dragged in the fourth, saying,
[13] "As for you, do not give way to the same insanity as your brothers, but obey the king and save yourself."
[14] But he said to them, "You do not have a fire hot enough to make me play the coward.
[15] No, by the blessed death of my brothers, by the eternal destruction of the tyrant, and by the everlasting life of the pious, I will not renounce our noble brotherhood.
[16] Contrive tortures, tyrant, so that you may learn from them that I am a brother to those who have just been tortured."
[17] When he heard this, the bloodthirsty, murderous, and utterly abominable Antiochus gave orders to cut out his tongue.
[18] But he said, "Even if you remove my organ of speech, God hears also those who are mute.
[19] See, here is my tongue; cut it off, for in spite of this you will not make our reason speechless.
[20] Gladly, for the sake of God, we let our bodily members be mutilated.
[21] God will visit you swiftly, for you are cutting out a tongue that has been melodious with divine hymns."
4Mac.11
[1] When this one died also, after being cruelly tortured, the fifth leaped up, saying,
[2] "I will not refuse, tyrant, to be tortured for the sake of virtue.
[3] I have come of my own accord, so that by murdering me you will incur punishment from the heavenly justice for even more crimes.
[4] Hater of virtue, hater of mankind, for what act of ours are you destroying us in this way?
[5] Is it because we revere the Creator of all things and live according to his virtuous law?
[6] But these deeds deserve honors, not tortures."
[7]
[9] While he was saying these things, the guards bound him and dragged him to the catapult;
[10] they tied him to it on his knees, and fitting iron clamps on them, they twisted his back around the wedge on the wheel, so that he was completely curled back like a scorpion, and all his members were disjointed.
[11] In this condition, gasping for breath and in anguish of body,
[12] he said, "Tyrant, they are splendid favors that you grant us against your will, because through these noble sufferings you give us an opportunity to show our endurance for the law."
[13] After he too had died, the sixth, a mere boy, was led in. When the tyrant inquired whether he was willing to eat and be released, he said,
[14] "I am younger in age than my brothers, but I am their equal in mind.
[15] Since to this end we were born and bred, we ought likewise to die for the same principles.
[16] So if you intend to torture me for not eating defiling foods, go on torturing!"
[17] When he had said this, they led him to the wheel.
[18] He was carefully stretched tight upon it, his back was broken, and he was roasted from underneath.
[19] To his back they applied sharp spits that had been heated in the fire, and pierced his ribs so that his entrails were burned through.
[20] While being tortured he said, "O contest befitting holiness, in which so many of us brothers have been summoned to an arena of sufferings for religion, and in which we have not been defeated!
[21] For religious knowledge, O tyrant, is invincible.
[22] I also, equipped with nobility, will die with my brothers,
[23] and I myself will bring a great avenger upon you, you inventor of tortures and enemy of those who are truly devout.
[24] We six boys have paralyzed your tyranny!
[25] Since you have not been able to persuade us to change our mind or to force us to eat defiling foods, is not this your downfall?
[26] Your fire is cold to us, and the catapults painless, and your violence powerless.
[27] For it is not the guards of the tyrant but those of the divine law that are set over us; therefore, unconquered, we hold fast to reason."
4Mac.12
[1] When he also, thrown into the caldron, had died a blessed death, the seventh and youngest of all came forward.
[2] Even though the tyrant had been fearfully reproached by the brothers, he felt strong compassion for this child when he saw that he was already in fetters. He summoned him to come nearer and tried to console him, saying,
[3] "You see the result of your brothers' stupidity, for they died in torments because of their disobedience.
[4] You too, if you do not obey, will be miserably tortured and die before your time,
[5] but if you yield to persuasion you will be my friend and a leader in the government of the kingdom."
[6] When he had so pleaded, he sent for the boy's mother to show compassion on her who had been bereaved of so many sons and to influence her to persuade the surviving son to obey and save himself.
[7] But when his mother had exhorted him in the Hebrew language, as we shall tell a little later,
[8] he said, "Let me loose, let me speak to the king and to all his friends that are with him."
[9] Extremely pleased by the boy's declaration, they freed him at once.
[10] Running to the nearest of the braziers,
[11] he said, "You profane tyrant, most impious of all the wicked, since you have received good things and also your kingdom from God, were you not ashamed to murder his servants and torture on the wheel those who practice religion?
[12] Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go.
[13] As a man, were you not ashamed, you most savage beast, to cut out the tongues of men who have feelings like yours and are made of the same elements as you, and to maltreat and torture them in this way?
[14] Surely they by dying nobly fulfilled their service to God, but you will wail bitterly for having slain without cause the contestants for virtue."
[15] Then because he too was about to die, he said,
[16] "I do not desert the excellent example of my brothers,
[17] and I call on the God of our fathers to be merciful to our nation;
[18] but on you he will take vengeance both in this present life and when you are dead."
[19] After he had uttered these imprecations, he flung himself into the braziers and so ended his life.
4Mac.13
[1] Since, then, the seven brothers despised sufferings even unto death, everyone must concede that devout reason is sovereign over the emotions.
[2] For if they had been slaves to their emotions and had eaten defiling food, we would say that they had been conquered by these emotions.
[3] But in fact it was not so. Instead, by reason, which is praised before God, they prevailed over their emotions.
[4] The supremacy of the mind over these cannot be overlooked, for the brothers mastered both emotions and pains.
[5] How then can one fail to confess the sovereignty of right reason over emotion in those who were not turned back by fiery agonies?
[6] For just as towers jutting out over harbors hold back the threatening waves and make it calm for those who sail into the inner basin,
[7] so the seven-towered right reason of the youths, by fortifying the harbor of religion, conquered the tempest of the emotions.
[8] For they constituted a holy chorus of religion and encouraged one another, saying,
[9] "Brothers, let us die like brothers for the sake of the law; let us imitate the three youths in Assyria who despised the same ordeal of the furnace.
[10] Let us not be cowardly in the demonstration of our piety."
[11] While one said, "Courage, brother," another said, "Bear up nobly,"
[12] and another reminded them, "Remember whence you came, and the father by whose hand Isaac would have submitted to being slain for the sake of religion."
[13] Each of them and all of them together looking at one another, cheerful and undaunted, said, "Let us with all our hearts consecrate ourselves to God, who gave us our lives, and let us use our bodies as a bulwark for the law.
[14] Let us not fear him who thinks he is killing us,
[15] for great is the struggle of the soul and the danger of eternal torment lying before those who transgress the commandment of God.
[16] Therefore let us put on the full armor of self-control, which is divine reason.
[17] For if we so die, Abraham and Isaac and Jacob will welcome us, and all the fathers will praise us."
[18] Those who were left behind said to each of the brothers who were being dragged away, "Do not put us to shame, brother, or betray the brothers who have died before us."
[19] You are not ignorant of the affection of brotherhood, which the divine and all-wise Providence has bequeathed through the fathers to their descendants and which was implanted in the mother's womb.
[20] There each of the brothers dwelt the same length of time and was shaped during the same period of time; and growing from the same blood and through the same life, they were brought to the light of day.
[21] When they were born after an equal time of gestation, they drank milk from the same fountains. For such embraces brotherly-loving souls are nourished;
[22] and they grow stronger from this common nurture and daily companionship, and from both general education and our discipline in the law of God.
[23] Therefore, when sympathy and brotherly affection had been so established, the brothers were the more sympathetic to one another.
[24] Since they had been educated by the same law and trained in the same virtues and brought up in right living, they loved one another all the more.
[25] A common zeal for nobility expanded their goodwill and harmony toward one another,
[26] because, with the aid of their religion, they rendered their brotherly love more fervent.
[27] But although nature and companionship and virtuous habits had augmented the affection of brotherhood, those who were left endured for the sake of religion, while watching their brothers being maltreated and tortured to death.
4Mac.14
[1] Furthermore, they encouraged them to face the torture, so that they not only despised their agonies, but also mastered the emotions of brotherly love.
[2] O reason, more royal than kings and freer than the free!
[3] O sacred and harmonious concord of the seven brothers on behalf of religion!
[4] None of the seven youths proved coward or shrank from death,
[5] but all of them, as though running the course toward immortality, hastened to death by torture.
[6] Just as the hands and feet are moved in harmony with the guidance of the mind, so those holy youths, as though moved by an immortal spirit of devotion, agreed to go to death for its sake.
[7] O most holy seven, brothers in harmony! For just as the seven days of creation move in choral dance around religion,
[8] so these youths, forming a chorus, encircled the sevenfold fear of tortures and dissolved it.
[9] Even now, we ourselves shudder as we hear of the tribulations of these young men; they not only saw what was happening, yes, not only heard the direct word of threat, but also bore the sufferings patiently, and in agonies of fire at that.
[10] What could be more excruciatingly painful than this? For the power of fire is intense and swift, and it consumed their bodies quickly.
[11] Do not consider it amazing that reason had full command over these men in their tortures, since the mind of woman despised even more diverse agonies,
[12] for the mother of the seven young men bore up under the rackings of each one of her children.
[13] Observe how complex is a mother's love for her children, which draws everything toward an emotion felt in her inmost parts.
[14] Even unreasoning animals, like mankind, have a sympathy and parental love for their offspring.
[15] For example, among birds, the ones that are tame protect their young by building on the housetops,
[16] and the others, by building in precipitous chasms and in holes and tops of trees, hatch the nestlings and ward off the intruder.
[17] If they are not able to keep him away, they do what they can to help their young by flying in circles around them in the anguish of love, warning them with their own calls.
[18] And why is it necessary to demonstrate sympathy for children by the example of unreasoning animals,
[19] since even bees at the time for making honeycombs defend themselves against intruders as though with an iron dart sting those who approach their hive and defend it even to the death?
[20] But sympathy for her children did not sway the mother of the young men; she was of the same mind as Abraham.
4Mac.15
[1] O reason of the children, tyrant over the emotions! O religion, more desirable to the mother than her children!
[2] Two courses were open to this mother, that of religion, and that of preserving her seven sons for a time, as the tyrant had promised.
[3] She loved religion more, religion that preserves them for eternal life according to God's promise.
[4] In what manner might I express the emotions of parents who love their children? We impress upon the character of a small child a wondrous likeness both of mind and of form. Especially is this true of mothers, who because of their birthpangs have a deeper sympathy toward their offspring than do the fathers.
[5] Considering that mothers are the weaker sex and give birth to many, they are more devoted to their children.
[6] The mother of the seven boys, more than any other mother, loved her children. In seven pregnancies she had implanted in herself tender love toward them,
[7] and because of the many pains she suffered with each of them she had sympathy for them;
[8] yet because of the fear of God she disdained the temporary safety of her children.
[9] Not only so, but also because of the nobility of her sons and their ready obedience to the law she felt a greater tenderness toward them.
[10] For they were righteous and self-controlled and brave and magnanimous, and loved their brothers and their mother, so that they obeyed her even to death in keeping the ordinances.
[11] Nevertheless, though so many factors influenced the mother to suffer with them out of love for her children, in the case of none of them were the various tortures strong enough to pervert her reason.
[12] Instead, the mother urged them on, each child singly and all together, to death for the sake of religion.
[13] O sacred nature and affection of parental love, yearning of parents toward offspring, nurture and indomitable suffering by mothers!
[14] This mother, who saw them tortured and burned one by one, because of religion did not change her attitude.
[15] She watched the flesh of her children consumed by fire, their toes and fingers scattered on the ground, and the flesh of the head to the chin exposed like masks.
[16] O mother, tried now by more bitter pains than even the birth-pangs you suffered for them!
[17] O woman, who alone gave birth to such complete devotion!
[18] When the first-born breathed his last it did not turn you aside, nor when the second in torments looked at you piteously nor when the third expired;
[19] nor did you weep when you looked at the eyes of each one in his tortures gazing boldly at the same agonies, and saw in their nostrils the signs of the approach of death.
[20] When you saw the flesh of children burned upon the flesh of other children, severed hands upon hands, scalped heads upon heads, and corpses fallen on other corpses and when you saw the place filled with many spectators of the torturings, you did not shed tears.
[21] Neither the melodies of sirens nor the songs of swans attract the attention of their hearers as did the voices of the children in torture calling to their mother.
[22] How great and how many torments the mother then suffered as her sons were tortured on the wheel and with the hot irons!
[23] But devout reason, giving her heart a man's courage in the very midst of her emotions, strengthened her to disregard her temporal love for her children.
[24] Although she witnessed the destruction of seven children and the ingenious and various rackings, this noble mother disregarded all these because of faith in God.
[25] For as in the council chamber of her own soul she saw mighty advocates -- nature, family, parental love, and the rackings of her children --
[26] this mother held two ballots, one bearing death and the other deliverance for her children.
[27] She did not approve the deliverance which would preserve the seven sons for a short time,
[28] but as the daughter of God-fearing Abraham she remembered his fortitude.
[29] O mother of the nation, vindicator of the law and champion of religion, who carried away the prize of the contest in your heart!
[30] O more noble than males in steadfastness, and more manly than men in endurance!
[31] Just as Noah's ark, carrying the world in the universal flood, stoutly endured the waves,
[32] so you, O guardian of the law, overwhelmed from every side by the flood of your emotions and the violent winds, the torture of your sons, endured nobly and withstood the wintry storms that assail religion.
4Mac.16
[1] If, then, a woman, advanced in years and mother of seven sons, endured seeing her children tortured to death, it must be admitted that devout reason is sovereign over the emotions.
[2] Thus I have demonstrated not only that men have ruled over the emotions, but also that a woman has despised the fiercest tortures.
[3] The lions surrounding Daniel were not so savage, nor was the raging fiery furnace of Mishael so intensely hot, as was her innate parental love, inflamed as she saw her seven sons tortured in such varied ways.
[4] But the mother quenched so many and such great emotions by devout reason.
[5] Consider this also. If this woman, though a mother, had been fainthearted, she would have mourned over them and perhaps spoken as follows:
[6] "O how wretched am I and many times unhappy! After bearing seven children, I am now the mother of none!
[7] O seven childbirths all in vain, seven profitless pregnancies, fruitless nurturings and wretched nursings!
[8] In vain, my sons, I endured many birth-pangs for you, and the more grievous anxieties of your upbringing.
[9] Alas for my children, some unmarried, others married and without offspring. I shall not see your children or have the happiness of being called grandmother.
[10] Alas, I who had so many and beautiful children am a widow and alone, with many sorrows.
[11] Nor when I die, shall I have any of my sons to bury me."
[12] Yet the sacred and God-fearing mother did not wail with such a lament for any of them, nor did she dissuade any of them from dying, nor did she grieve as they were dying,
[13] but, as though having a mind like adamant and giving rebirth for immortality to the whole number of her sons, she implored them and urged them on to death for the sake of religion.
[14] O mother, soldier of God in the cause of religion, elder and woman! By steadfastness you have conquered even a tyrant, and in word and deed you have proved more powerful than a man.
[15] For when you and your sons were arrested together, you stood and watched Eleazar being tortured, and said to your sons in the Hebrew language,
[16] "My sons, noble is the contest to which you are called to bear witness for the nation. Fight zealously for our ancestral law.
[17] For it would be shameful if, while an aged man endures such agonies for the sake of religion, you young men were to be terrified by tortures.
[18] Remember that it is through God that you have had a share in the world and have enjoyed life,
[19] and therefore you ought to endure any suffering for the sake of God.
[20] For his sake also our father Abraham was zealous to sacrifice his son Isaac, the ancestor of our nation; and when Isaac saw his father's hand wielding a sword and descending upon him, he did not cower.
[21] And Daniel the righteous was thrown to the lions, and Hananiah, Azariah, and Mishael were hurled into the fiery furnace and endured it for the sake of God.
[22] You too must have the same faith in God and not be grieved.
[23] It is unreasonable for people who have religious knowledge not to withstand pain."
[24] By these words the mother of the seven encouraged and persuaded each of her sons to die rather than violate God's commandment.
[25] They knew also that those who die for the sake of God live in God, as do Abraham and Isaac and Jacob and all the patriarchs.
4Mac.17
[1] Some of the guards said that when she also was about to be seized and put to death she threw herself into the flames so that no one might touch her body.
[2] O mother, who with your seven sons nullified the violence of the tyrant, frustrated his evil designs, and showed the courage of your faith!
[3] Nobly set like a roof on the pillars of your sons, you held firm and unswerving against the earthquake of the tortures.
[4] Take courage, therefore, O holy-minded mother, maintaining firm an enduring hope in God.
[5] The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your star-like seven sons to piety, stand in honor before God and are firmly set in heaven with them.
[6] For your children were true descendants of father Abraham.
[7] If it were possible for us to paint the history of your piety as an artist might, would not those who first beheld it have shuddered as they saw the mother of the seven children enduring their varied tortures to death for the sake of religion?
[8] Indeed it would be proper to inscribe upon their tomb these words as a reminder to the people of our nation:
[9] "Here lie buried an aged priest and an aged woman and seven sons, because of the violence of the tyrant who wished to destroy the way of life of the Hebrews.
[10] They vindicated their nation, looking to God and enduring torture even to death."
[11] Truly the contest in which they were engaged was divine,
[12] for on that day virtue gave the awards and tested them for their endurance. The prize was immortality in endless life.
[13] Eleazar was the first contestant, the mother of the seven sons entered the competition, and the brothers contended.
[14] The tyrant was the antagonist, and the world and the human race were the spectators.
[15] Reverence for God was victor and gave the crown to its own athletes.
[16] Who did not admire the athletes of the divine legislation? Who were not amazed?
[17] The tyrant himself and all his council marveled at their endurance,
[18] because of which they now stand before the divine throne and live through blessed eternity.
[19] For Moses says, "All who are consecrated are under your hands."
[20] These, then, who have been consecrated for the sake of God, are honored, not only with this honor, but also by the fact that because of them our enemies did not rule over our nation,
[21] the tyrant was punished, and the homeland purified -- they having become, as it were, a ransom for the sin of our nation.
[22] And through the blood of those devout ones and their death as an expiation, divine Providence preserved Israel that previously had been afflicted.
[23] For the tyrant Antiochus, when he saw the courage of their virtue and their endurance under the tortures, proclaimed them to his soldiers as an example for their own endurance,
[24] and this made them brave and courageous for infantry battle and siege, and he ravaged and conquered all his enemies.
4Mac.18
[1] O Israelite children, offspring of the seed of Abraham, obey this law and exercise piety in every way,
[2] knowing that devout reason is master of all emotions, not only of sufferings from within, but also of those from without.
[3] Therefore those who gave over their bodies in suffering for the sake of religion were not only admired by men, but also were deemed worthy to share in a divine inheritance.
[4] Because of them the nation gained peace, and by reviving observance of the law in the homeland they ravaged the enemy.
[5] The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians.
[6] The mother of seven sons expressed also these principles to her children:
[7] "I was a pure virgin and did not go outside my father's house; but I guarded the rib from which woman was made.
[8] No seducer corrupted me on a desert plain, nor did the destroyer, the deceitful serpent, defile the purity of my virginity.
[9] In the time of my maturity I remained with my husband, and when these sons had grown up their father died. A happy man was he, who lived out his life with good children, and did not have the grief of bereavement.
[10] While he was still with you, he taught you the law and the prophets.
[11] He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and of Joseph in prison.
[12] He told you of the zeal of Phineas, and he taught you about Hananiah, Azariah, and Mishael in the fire.
[13] He praised Daniel in the den of the lions and blessed him.
[14] He reminded you of the scripture of Isaiah, which says, `Even though you go through the fire, the flame shall not consume you.'
[15] He sang to you songs of the psalmist David, who said, `Many are the afflictions of the righteous.'
[16] He recounted to you Solomon's proverb, `There is a tree of life for those who do his will.'
[17] He confirmed the saying of Ezekiel, `Shall these dry bones live?'
[18] For he did not forget to teach you the song that Moses taught, which says,
[19] `I kill and I make alive: this is your life and the length of your days.'"
[20] O bitter was that day -- and yet not bitter -- when that bitter tyrant of the Greeks quenched fire with fire in his cruel caldrons, and in his burning rage brought those seven sons of the daughter of Abraham to the catapult and back again to more tortures,
[21] pierced the pupils of their eyes and cut out their tongues, and put them to death with various tortures.
[22] For these crimes divine justice pursued and will pursue the accursed tyrant.
[23] But the sons of Abraham with their victorious mother are gathered together into the chorus of the fathers, and have received pure and immortal souls from God,
[24] to whom be glory for ever and ever. Amen.
Prayer of Azariah
1
[2] Then Azariah stood and offered this prayer; in the midst of the fire he opened his mouth and said:
[3] "Blessed art thou, O Lord, God of our fathers, and worthy of praise; and thy name is glorified for ever.
[4] For thou art just in all that thou hast done to us, and all thy works are true and thy ways right, and all thy judgments are truth.
[5] Thou hast executed true judgments in all that thou hast brought upon us and upon Jerusalem, the holy city of our fathers, for in truth and justice thou hast brought all this upon us because of our sins.
[6] For we have sinfully and lawlessly departed from thee, and have sinned in all things and have not obeyed thy commandments;
[7] we have not observed them or done them, as thou hast commanded us that it might go well with us.
[8] So all that thou hast brought upon us, and all that thou hast done to us, thou hast done in true judgment.
[9] Thou hast given us into the hands of lawless enemies, most hateful rebels, and to an unjust king, the most wicked in all the world.
[10] And now we cannot open our mouths; shame and disgrace have befallen thy servants and worshipers.
[11] For thy name's sake do not give us up utterly, and do not break thy covenant,
[12] and do not withdraw thy mercy from us,
for the sake of Abraham thy beloved and for the sake of Isaac thy servant and Israel thy holy one,
[13] to whom thou didst promise to make their descendants as many as the stars of heaven and as the sand on the shore of the sea.
[14] For we, O Lord, have become fewer than any nation, and are brought low this day in all the world because of our sins.
[15] And at this time there is no prince, or prophet, or leader, no burnt offering, or sacrifice, or oblation, or incense, no place to make an offering before thee or to find mercy.
[16] Yet with a contrite heart and a humble spirit may we be accepted, as though it were with burnt offerings of rams and bulls, and with tens of thousands of fat lambs;
[17] such may our sacrifice be in thy sight this day, and may we wholly follow thee, for there will be no shame for those who trust in thee.
[18] And now with all our heart we follow thee, we fear thee and seek thy face.
[19] Do not put us to shame, but deal with us in thy forbearance and in thy abundant mercy.
[20] Deliver us in accordance with thy marvelous works, and give glory to thy name, O Lord! Let all who do harm to thy servants be put to shame;
[21] let them be disgraced and deprived of all power and dominion, and let their strength be broken.
[22] Let them know that thou art the Lord, the only God, glorious over the whole world."
[23] Now the king's servants who threw them in did not cease feeding the furnace fires with naphtha, pitch, tow, and brush.
[24] And the flame streamed out above the furnace forty-nine cubits,
[25] and it broke through and burned those of the Chaldeans whom it caught about the furnace.
[26] But the angel of the Lord came down into the furnace to be with Azariah and his companions, and drove the fiery flame out of the furnace,
[27] and made the midst of the furnace like a moist whistling wind, so that the fire did not touch them at all or hurt or trouble them.
[28] Then the three, as with one mouth, praised and glorified and blessed God in the furnace, saying:
[29] "Blessed art thou, O Lord, God of our fathers, and to be praised and highly exalted for ever;
[30] And blessed is thy glorious, holy name and to be highly praised and highly exalted for ever;
[31] Blessed art thou in the temple of thy holy glory and to be extolled and highly glorified for ever.
[32] Blessed art thou, who sittest upon cherubim and lookest upon the deeps, and to be praised and highly exalted for ever.
[33] Blessed art thou upon the throne of thy kingdom and to be extolled and highly exalted for ever.
[34] Blessed art thou in the firmament of heavenand to be sung and glorified for ever.
[35] "Bless the Lord, all works of the Lord, sing praise to him and highly exalt him for ever.
[36] Bless the Lord, you heavens, sing praise to him and highly exalt him for ever.
[37] Bless the Lord, you angels of the Lord, sing praise to him and highly exalt him for ever.
[38] Bless the Lord, all waters above the heaven, sing praise to him and highly exalt him for ever.
[39] Bless the Lord, all powers, sing praise to him and highly exalt him for ever.
[40] Bless the Lord, sun and moon, sing praise to him and highly exalt him for ever.
[41] Bless the Lord, stars of heaven, sing praise to him and highly exalt him for ever.
[42] Bless the Lord, all rain and dew, sing praise to him and highly exalt him for ever.
[43] Bless the Lord, all winds, sing praise to him and highly exalt him for ever.
[44] Bless the Lord, fire and heat, sing praise to him and highly exalt him for ever.
[45] Bless the Lord, winter cold and summer heat, sing praise to him and highly exalt him for ever.
[46] Bless the Lord, dews and snows, sing praise to him and highly exalt him for ever.
[47] Bless the Lord, nights and days, sing praise to him and highly exalt him for ever.
[48] Bless the Lord, light and darkness, sing praise to him and highly exalt him for ever.
[49] Bless the Lord, ice and cold, sing praise to him and highly exalt him for ever.
[50] Bless the Lord, frosts and snows, sing praise to him and highly exalt him for ever.
[51] Bless the Lord, lightnings and clouds, sing praise to him and highly exalt him for ever.
[52] Let the earth bless the Lord; let it sing praise to him and highly exalt him for ever.
[53] Bless the Lord, mountains and hills, sing praise to him and highly exalt him for ever.
[54] Bless the Lord, all things that grow on the earth, sing praise to him and highly exalt him for ever.
[55] Bless the Lord, you springs, sing praise to him and highly exalt him for ever.
[56] Bless the Lord, seas and rivers, sing praise to him and highly exalt him for ever.
[57] Bless the Lord, you whales and all creatures that move in the waters, sing praise to him and highly exalt him for ever.
[58] Bless the Lord, all birds of the air, sing praise to him and highly exalt him for ever.
[59] Bless the Lord, all beasts and cattle, sing praise to him and highly exalt him for ever.
[60] Bless the Lord, you sons of men, sing praise to him and highly exalt him for ever.
[61] Bless the Lord, O Israel, sing praise to him and highly exalt him for ever.
[62] Bless the Lord, you priests of the Lord, sing praise to him and highly exalt him for ever.
[63] Bless the Lord, you servants of the Lord sing praise to him and highly exalt him for ever.
[64] Bless the Lord, spirits and souls of the righteous, sing praise to him and highly exalt him for ever.
[65] Bless the Lord, you who are holy and humble in heart, sing praise to him and highly exalt him for ever.
[66] Bless the Lord, Hananiah, Azariah, and Mishael, sing praise to him and highly exalt him for ever; for he has rescued us from Hades and saved us from the hand of death, and delivered us from the midst of the burning fiery furnace; from the midst of the fire he has delivered us.
[67] Give thanks to the Lord, for he is good, for his mercy endures for ever.
[68] Bless him, all who worship the Lord, the God of gods, sing praise to him and give thanks to him, for his mercy endures for ever."
Baruch
[2] Then Azariah stood and offered this prayer; in the midst of the fire he opened his mouth and said:
[3] "Blessed art thou, O Lord, God of our fathers, and worthy of praise; and thy name is glorified for ever.
[4] For thou art just in all that thou hast done to us, and all thy works are true and thy ways right, and all thy judgments are truth.
[5] Thou hast executed true judgments in all that thou hast brought upon us and upon Jerusalem, the holy city of our fathers, for in truth and justice thou hast brought all this upon us because of our sins.
[6] For we have sinfully and lawlessly departed from thee, and have sinned in all things and have not obeyed thy commandments;
[7] we have not observed them or done them, as thou hast commanded us that it might go well with us.
[8] So all that thou hast brought upon us, and all that thou hast done to us, thou hast done in true judgment.
[9] Thou hast given us into the hands of lawless enemies, most hateful rebels, and to an unjust king, the most wicked in all the world.
[10] And now we cannot open our mouths; shame and disgrace have befallen thy servants and worshipers.
[11] For thy name's sake do not give us up utterly, and do not break thy covenant,
[12] and do not withdraw thy mercy from us,
for the sake of Abraham thy beloved and for the sake of Isaac thy servant and Israel thy holy one,
[13] to whom thou didst promise to make their descendants as many as the stars of heaven and as the sand on the shore of the sea.
[14] For we, O Lord, have become fewer than any nation, and are brought low this day in all the world because of our sins.
[15] And at this time there is no prince, or prophet, or leader, no burnt offering, or sacrifice, or oblation, or incense, no place to make an offering before thee or to find mercy.
[16] Yet with a contrite heart and a humble spirit may we be accepted, as though it were with burnt offerings of rams and bulls, and with tens of thousands of fat lambs;
[17] such may our sacrifice be in thy sight this day, and may we wholly follow thee, for there will be no shame for those who trust in thee.
[18] And now with all our heart we follow thee, we fear thee and seek thy face.
[19] Do not put us to shame, but deal with us in thy forbearance and in thy abundant mercy.
[20] Deliver us in accordance with thy marvelous works, and give glory to thy name, O Lord! Let all who do harm to thy servants be put to shame;
[21] let them be disgraced and deprived of all power and dominion, and let their strength be broken.
[22] Let them know that thou art the Lord, the only God, glorious over the whole world."
[23] Now the king's servants who threw them in did not cease feeding the furnace fires with naphtha, pitch, tow, and brush.
[24] And the flame streamed out above the furnace forty-nine cubits,
[25] and it broke through and burned those of the Chaldeans whom it caught about the furnace.
[26] But the angel of the Lord came down into the furnace to be with Azariah and his companions, and drove the fiery flame out of the furnace,
[27] and made the midst of the furnace like a moist whistling wind, so that the fire did not touch them at all or hurt or trouble them.
[28] Then the three, as with one mouth, praised and glorified and blessed God in the furnace, saying:
[29] "Blessed art thou, O Lord, God of our fathers, and to be praised and highly exalted for ever;
[30] And blessed is thy glorious, holy name and to be highly praised and highly exalted for ever;
[31] Blessed art thou in the temple of thy holy glory and to be extolled and highly glorified for ever.
[32] Blessed art thou, who sittest upon cherubim and lookest upon the deeps, and to be praised and highly exalted for ever.
[33] Blessed art thou upon the throne of thy kingdom and to be extolled and highly exalted for ever.
[34] Blessed art thou in the firmament of heavenand to be sung and glorified for ever.
[35] "Bless the Lord, all works of the Lord, sing praise to him and highly exalt him for ever.
[36] Bless the Lord, you heavens, sing praise to him and highly exalt him for ever.
[37] Bless the Lord, you angels of the Lord, sing praise to him and highly exalt him for ever.
[38] Bless the Lord, all waters above the heaven, sing praise to him and highly exalt him for ever.
[39] Bless the Lord, all powers, sing praise to him and highly exalt him for ever.
[40] Bless the Lord, sun and moon, sing praise to him and highly exalt him for ever.
[41] Bless the Lord, stars of heaven, sing praise to him and highly exalt him for ever.
[42] Bless the Lord, all rain and dew, sing praise to him and highly exalt him for ever.
[43] Bless the Lord, all winds, sing praise to him and highly exalt him for ever.
[44] Bless the Lord, fire and heat, sing praise to him and highly exalt him for ever.
[45] Bless the Lord, winter cold and summer heat, sing praise to him and highly exalt him for ever.
[46] Bless the Lord, dews and snows, sing praise to him and highly exalt him for ever.
[47] Bless the Lord, nights and days, sing praise to him and highly exalt him for ever.
[48] Bless the Lord, light and darkness, sing praise to him and highly exalt him for ever.
[49] Bless the Lord, ice and cold, sing praise to him and highly exalt him for ever.
[50] Bless the Lord, frosts and snows, sing praise to him and highly exalt him for ever.
[51] Bless the Lord, lightnings and clouds, sing praise to him and highly exalt him for ever.
[52] Let the earth bless the Lord; let it sing praise to him and highly exalt him for ever.
[53] Bless the Lord, mountains and hills, sing praise to him and highly exalt him for ever.
[54] Bless the Lord, all things that grow on the earth, sing praise to him and highly exalt him for ever.
[55] Bless the Lord, you springs, sing praise to him and highly exalt him for ever.
[56] Bless the Lord, seas and rivers, sing praise to him and highly exalt him for ever.
[57] Bless the Lord, you whales and all creatures that move in the waters, sing praise to him and highly exalt him for ever.
[58] Bless the Lord, all birds of the air, sing praise to him and highly exalt him for ever.
[59] Bless the Lord, all beasts and cattle, sing praise to him and highly exalt him for ever.
[60] Bless the Lord, you sons of men, sing praise to him and highly exalt him for ever.
[61] Bless the Lord, O Israel, sing praise to him and highly exalt him for ever.
[62] Bless the Lord, you priests of the Lord, sing praise to him and highly exalt him for ever.
[63] Bless the Lord, you servants of the Lord sing praise to him and highly exalt him for ever.
[64] Bless the Lord, spirits and souls of the righteous, sing praise to him and highly exalt him for ever.
[65] Bless the Lord, you who are holy and humble in heart, sing praise to him and highly exalt him for ever.
[66] Bless the Lord, Hananiah, Azariah, and Mishael, sing praise to him and highly exalt him for ever; for he has rescued us from Hades and saved us from the hand of death, and delivered us from the midst of the burning fiery furnace; from the midst of the fire he has delivered us.
[67] Give thanks to the Lord, for he is good, for his mercy endures for ever.
[68] Bless him, all who worship the Lord, the God of gods, sing praise to him and give thanks to him, for his mercy endures for ever."
Baruch
Bar.1
[1] These are the words of the book which Baruch the son of Neraiah, son of Mahseiah, son of Zedekiah, son of Hasadiah, son of Hilkiah, wrote in Babylon,
[2] in the fifth year, on the seventh day of the month, at the time when the Chaldeans took Jerusalem and burned it with fire.
[3] And Baruch read the words of this book in the hearing of Jeconiah the son of Jehoiakim, king of Judah, and in the hearing of all the people who came to hear the book,
[4] and in the hearing of the mighty men and the princes, and in the hearing of the elders, and in the hearing of all the people, small and great, all who dwelt in Babylon by the river Sud.
[5] Then they wept, and fasted, and prayed before the Lord;
[6] and they collected money, each giving what he could;
[7] and they sent it to Jerusalem to Jehoiakim the high priest, the son of Hilkiah, son of Shallum, and to the priests, and to all the people who were present with him in Jerusalem.
[8] At the same time, on the tenth day of Sivan, Baruch took the vessels of the house of the Lord, which had been carried away from the temple, to return them to the land of Judah -- the silver vessels which Zedekiah the son of Josiah, king of Judah, had made,
[9] after Nebuchadnezzar king of Babylon had carried away from Jerusalem Jeconiah and the princes and the prisoners and the mighty men and the people of the land, and brought them to Babylon.
[10] And they said: "Herewith we send you money; so buy with the money burnt offerings and sin offerings and incense, and prepare a cereal offering, and offer them upon the altar of the Lord our God;
[11] and pray for the life of Nebuchadnezzar king of Babylon, and for the life of Belshazzar his son, that their days on earth may be like the days of heaven.
[12] And the Lord will give us strength, and he will give light to our eyes, and we shall live under the protection of Nebuchadnezzar king of Babylon, and under the protection of Belshazzar his son, and we shall serve them many days and find favor in their sight.
[13] And pray for us to the Lord our God, for we have sinned against the Lord our God, and to this day the anger of the Lord and his wrath have not turned away from us.
[14] And you shall read this book which we are sending you, to make your confession in the house of the Lord on the days of the feasts and at appointed seasons.
[15] "And you shall say: `Righteousness belongs to the Lord our God, but confusion of face, as at this day, to us, to the men of Judah, to the inhabitants of Jerusalem,
[16] and to our kings and our princes and our priests and our prophets and our fathers,
[17] because we have sinned before the Lord,
[18] and have disobeyed him, and have not heeded the voice of the Lord our God, to walk in the statutes of the Lord which he set before us.
[19] From the day when the Lord brought our fathers out of the land of Egypt until today, we have been disobedient to the Lord our God, and we have been negligent, in not heeding his voice.
[20] So to this day there have clung to us the calamities and the curse which the Lord declared through Moses his servant at the time when he brought our fathers out of the land of Egypt to give to us a land flowing with milk and honey.
[21] We did not heed the voice of the Lord our God in all the words of the prophets whom he sent to us, but we each followed the intent of his own wicked heart by serving other gods and doing what is evil in the sight of the Lord our God.
[1] These are the words of the book which Baruch the son of Neraiah, son of Mahseiah, son of Zedekiah, son of Hasadiah, son of Hilkiah, wrote in Babylon,
[2] in the fifth year, on the seventh day of the month, at the time when the Chaldeans took Jerusalem and burned it with fire.
[3] And Baruch read the words of this book in the hearing of Jeconiah the son of Jehoiakim, king of Judah, and in the hearing of all the people who came to hear the book,
[4] and in the hearing of the mighty men and the princes, and in the hearing of the elders, and in the hearing of all the people, small and great, all who dwelt in Babylon by the river Sud.
[5] Then they wept, and fasted, and prayed before the Lord;
[6] and they collected money, each giving what he could;
[7] and they sent it to Jerusalem to Jehoiakim the high priest, the son of Hilkiah, son of Shallum, and to the priests, and to all the people who were present with him in Jerusalem.
[8] At the same time, on the tenth day of Sivan, Baruch took the vessels of the house of the Lord, which had been carried away from the temple, to return them to the land of Judah -- the silver vessels which Zedekiah the son of Josiah, king of Judah, had made,
[9] after Nebuchadnezzar king of Babylon had carried away from Jerusalem Jeconiah and the princes and the prisoners and the mighty men and the people of the land, and brought them to Babylon.
[10] And they said: "Herewith we send you money; so buy with the money burnt offerings and sin offerings and incense, and prepare a cereal offering, and offer them upon the altar of the Lord our God;
[11] and pray for the life of Nebuchadnezzar king of Babylon, and for the life of Belshazzar his son, that their days on earth may be like the days of heaven.
[12] And the Lord will give us strength, and he will give light to our eyes, and we shall live under the protection of Nebuchadnezzar king of Babylon, and under the protection of Belshazzar his son, and we shall serve them many days and find favor in their sight.
[13] And pray for us to the Lord our God, for we have sinned against the Lord our God, and to this day the anger of the Lord and his wrath have not turned away from us.
[14] And you shall read this book which we are sending you, to make your confession in the house of the Lord on the days of the feasts and at appointed seasons.
[15] "And you shall say: `Righteousness belongs to the Lord our God, but confusion of face, as at this day, to us, to the men of Judah, to the inhabitants of Jerusalem,
[16] and to our kings and our princes and our priests and our prophets and our fathers,
[17] because we have sinned before the Lord,
[18] and have disobeyed him, and have not heeded the voice of the Lord our God, to walk in the statutes of the Lord which he set before us.
[19] From the day when the Lord brought our fathers out of the land of Egypt until today, we have been disobedient to the Lord our God, and we have been negligent, in not heeding his voice.
[20] So to this day there have clung to us the calamities and the curse which the Lord declared through Moses his servant at the time when he brought our fathers out of the land of Egypt to give to us a land flowing with milk and honey.
[21] We did not heed the voice of the Lord our God in all the words of the prophets whom he sent to us, but we each followed the intent of his own wicked heart by serving other gods and doing what is evil in the sight of the Lord our God.
Bar.2
[1] "`So the Lord confirmed his word, which he spoke against us, and against our judges who judged Israel, and against our kings and against our princes and against the men of Israel and Judah.
[2] Under the whole heaven there has not been done the like of what he has done in Jerusalem, in accordance with what is written in the law of Moses,
[3] that we should eat, one the flesh of his son and another the flesh of his daughter.
[4] And he gave them into subjection to all the kingdoms around us, to be a reproach and a desolation among all the surrounding peoples, where the Lord has scattered them.
[5] They were brought low and not raised up, because we sinned against the Lord our God, in not heeding his voice.
[6] "`Righteousness belongs to the Lord our God, but confusion of face to us and our fathers, as at this day.
[7] All those calamities with which the Lord threatened us have come upon us.
[8] Yet we have not entreated the favor of the Lord by turning away, each of us, from the thoughts of his wicked heart.
[9] And the Lord has kept the calamities ready, and the Lord has brought them upon us, for the Lord is righteous in all his works which he has commanded us to do.
[10] Yet we have not obeyed his voice, to walk in the statutes of the Lord which he set before us.
[11] "`And now, O Lord God of Israel, who didst bring thy people out of the land of Egypt with a mighty hand and with signs and wonders and with great power and outstretched arm, and hast made thee a name, as at this day,
[12] we have sinned, we have been ungodly, we have done wrong, O Lord our God, against all thy ordinances.
[13] Let thy anger turn away from us, for we are left, few in number, among the nations where thou hast scattered us.
[14] Hear, O Lord, our prayer and our supplication, and for thy own sake deliver us, and grant us favor in the sight of those who have carried us into exile;
[15] that all the earth may know that thou art the Lord our God, for Israel and his descendants are called by thy name.
[16] O Lord, look down from thy holy habitation, and consider us. Incline thy ear, O Lord, and hear;
[17] open thy eyes, O Lord, and see; for the dead who are in Hades, whose spirit has been taken from their bodies, will not ascribe glory or justice to the Lord,
[18] but the person that is greatly distressed, that goes about bent over and feeble, and the eyes that are failing, and the person that hungers, will ascribe to thee glory and righteousness, O Lord.
[19] For it is not because of any righteous deeds of our fathers or our kings that we bring before thee our prayer for mercy, O Lord our God.
[20] For thou hast sent thy anger and thy wrath upon us, as thou didst declare by thy servants the prophets, saying:
[21] "Thus says the Lord: Bend your shoulders and serve the king of Babylon, and you will remain in the land which I gave to your fathers.
[22] But if you will not obey the voice of the Lord and will not serve the king of Babylon,
[23] I will make to cease from the cities of Judah and from the region about Jerusalem the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, and the whole land will be a desolation without inhabitants."
[24] "`But we did not obey thy voice, to serve the king of Babylon; and thou hast confirmed thy words, which thou didst speak by thy servants the prophets, that the bones of our kings and the bones of our fathers would be brought out of their graves;
[25] and behold, they have been cast out to the heat of day and the frost of night. They perished in great misery, by famine and sword and pestilence.
[26] And the house which is called by thy name thou hast made as it is today, because of the wickedness of the house of Israel and the house of Judah.
[27] "`Yet thou hast dealt with us, O Lord our God, in all thy kindness and in all thy great compassion,
[28] as thou didst speak by thy servant Moses on the day when thou didst command him to write thy law in the presence of the people of Israel, saying,
[29] "If you will not obey my voice, this very great multitude will surely turn into a small number among the nations, where I will scatter them.
[30] For I know that they will not obey me, for they are a stiff-necked people. But in the land of their exile they will come to themselves,
[31] and they will know that I am the Lord their God. I will give them a heart that obeys and ears that hear;
[32] and they will praise me in the land of their exile, and will remember my name,
[33] and will turn from their stubbornness and their wicked deeds; for they will remember the ways of their fathers, who sinned before the Lord.
[34] I will bring them again into the land which I swore to give to their fathers, to Abraham and to Isaac and to Jacob, and they will rule over it; and I will increase them, and they will not be diminished.
[35] I will make an everlasting covenant with them to be their God and they shall be my people; and I will never again remove my people Israel from the land which I have given them."
[1] "`So the Lord confirmed his word, which he spoke against us, and against our judges who judged Israel, and against our kings and against our princes and against the men of Israel and Judah.
[2] Under the whole heaven there has not been done the like of what he has done in Jerusalem, in accordance with what is written in the law of Moses,
[3] that we should eat, one the flesh of his son and another the flesh of his daughter.
[4] And he gave them into subjection to all the kingdoms around us, to be a reproach and a desolation among all the surrounding peoples, where the Lord has scattered them.
[5] They were brought low and not raised up, because we sinned against the Lord our God, in not heeding his voice.
[6] "`Righteousness belongs to the Lord our God, but confusion of face to us and our fathers, as at this day.
[7] All those calamities with which the Lord threatened us have come upon us.
[8] Yet we have not entreated the favor of the Lord by turning away, each of us, from the thoughts of his wicked heart.
[9] And the Lord has kept the calamities ready, and the Lord has brought them upon us, for the Lord is righteous in all his works which he has commanded us to do.
[10] Yet we have not obeyed his voice, to walk in the statutes of the Lord which he set before us.
[11] "`And now, O Lord God of Israel, who didst bring thy people out of the land of Egypt with a mighty hand and with signs and wonders and with great power and outstretched arm, and hast made thee a name, as at this day,
[12] we have sinned, we have been ungodly, we have done wrong, O Lord our God, against all thy ordinances.
[13] Let thy anger turn away from us, for we are left, few in number, among the nations where thou hast scattered us.
[14] Hear, O Lord, our prayer and our supplication, and for thy own sake deliver us, and grant us favor in the sight of those who have carried us into exile;
[15] that all the earth may know that thou art the Lord our God, for Israel and his descendants are called by thy name.
[16] O Lord, look down from thy holy habitation, and consider us. Incline thy ear, O Lord, and hear;
[17] open thy eyes, O Lord, and see; for the dead who are in Hades, whose spirit has been taken from their bodies, will not ascribe glory or justice to the Lord,
[18] but the person that is greatly distressed, that goes about bent over and feeble, and the eyes that are failing, and the person that hungers, will ascribe to thee glory and righteousness, O Lord.
[19] For it is not because of any righteous deeds of our fathers or our kings that we bring before thee our prayer for mercy, O Lord our God.
[20] For thou hast sent thy anger and thy wrath upon us, as thou didst declare by thy servants the prophets, saying:
[21] "Thus says the Lord: Bend your shoulders and serve the king of Babylon, and you will remain in the land which I gave to your fathers.
[22] But if you will not obey the voice of the Lord and will not serve the king of Babylon,
[23] I will make to cease from the cities of Judah and from the region about Jerusalem the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, and the whole land will be a desolation without inhabitants."
[24] "`But we did not obey thy voice, to serve the king of Babylon; and thou hast confirmed thy words, which thou didst speak by thy servants the prophets, that the bones of our kings and the bones of our fathers would be brought out of their graves;
[25] and behold, they have been cast out to the heat of day and the frost of night. They perished in great misery, by famine and sword and pestilence.
[26] And the house which is called by thy name thou hast made as it is today, because of the wickedness of the house of Israel and the house of Judah.
[27] "`Yet thou hast dealt with us, O Lord our God, in all thy kindness and in all thy great compassion,
[28] as thou didst speak by thy servant Moses on the day when thou didst command him to write thy law in the presence of the people of Israel, saying,
[29] "If you will not obey my voice, this very great multitude will surely turn into a small number among the nations, where I will scatter them.
[30] For I know that they will not obey me, for they are a stiff-necked people. But in the land of their exile they will come to themselves,
[31] and they will know that I am the Lord their God. I will give them a heart that obeys and ears that hear;
[32] and they will praise me in the land of their exile, and will remember my name,
[33] and will turn from their stubbornness and their wicked deeds; for they will remember the ways of their fathers, who sinned before the Lord.
[34] I will bring them again into the land which I swore to give to their fathers, to Abraham and to Isaac and to Jacob, and they will rule over it; and I will increase them, and they will not be diminished.
[35] I will make an everlasting covenant with them to be their God and they shall be my people; and I will never again remove my people Israel from the land which I have given them."
Bar.3
[1] "`O Lord Almighty, God of Israel, the soul in anguish and the wearied spirit cry out to thee.
[2] Hear, O Lord, and have mercy, for we have sinned before thee.
[3] For thou art enthroned for ever, and we are perishing for ever.
[4] O Lord Almighty, God of Israel, hear now the prayer of the dead of Israel and of the sons of those who sinned before thee, who did not heed the voice of the Lord their God, so that calamities have clung to us.
[5] Remember not the iniquities of our fathers, but in this crisis remember thy power and thy name.
[6] For thou art the Lord our God, and thee, O Lord, will we praise.
[7] For thou hast put the fear of thee in our hearts in order that we should call upon thy name; and we will praise thee in our exile, for we have put away from our hearts all the iniquity of our fathers who sinned before thee.
[8] Behold, we are today in our exile where thou hast scattered us, to be reproached and cursed and punished for all the iniquities of our fathers who forsook the Lord our God.'"
[9] Hear the commandments of life, O Israel; give ear, and learn wisdom!
[10] Why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country, that you are defiled with the dead,
[11] that you are counted among those in Hades?
[12] You have forsaken the fountain of wisdom.
[13] If you had walked in the way of God, you would be dwelling in peace for ever.
[14] Learn where there is wisdom, where there is strength, where there is understanding, that you may at the same time discern where there is length of days, and life, where there is light for the eyes, and peace.
[15] Who has found her place? And who has entered her storehouses?
[16] Where are the princes of the nations, and those who rule over the beasts on earth;
[17] those who have sport with the birds of the air, and who hoard up silver and gold, in which men trust, and there is no end to their getting;
[18] those who scheme to get silver, and are anxious, whose labors are beyond measure?
[19] They have vanished and gone down to Hades, and others have arisen in their place.
[20] Young men have seen the light of day, and have dwelt upon the earth; but they have not learned the way to knowledge, nor understood her paths, nor laid hold of her.
[21] Their sons have strayed far from her way.
[22] She has not been heard of in Canaan, nor seen in Teman;
[23] the sons of Hagar, who seek for understanding on the earth, the merchants of Merran and Teman, the story-tellers and the seekers for understanding, have not learned the way to wisdom, nor given thought to her paths.
[24] O Israel, how great is the house of God! And how vast the territory that he possesses!
[25] It is great and has no bounds; it is high and immeasurable.
[26] The giants were born there, who were famous of old, great in stature, expert in war.
[27] God did not choose them, nor give them the way to knowledge;
[28] so they perished because they had no wisdom, they perished through their folly.
[29] Who has gone up into heaven, and taken her, and brought her down from the clouds?
[30] Who has gone over the sea, and found her, and will buy her for pure gold?
[31] No one knows the way to her, or is concerned about the path to her.
[32] But he who knows all things knows her, he found her by his understanding. He who prepared the earth for all time filled it with four-footed creatures;
[33] he who sends forth the light, and it goes, called it, and it obeyed him in fear;
[34] the stars shone in their watches, and were glad; he called them, and they said, "Here we are!" They shone with gladness for him who made them.
[35] This is our God; no other can be compared to him!
[36] He found the whole way to knowledge, and gave her to Jacob his servant and to Israel whom he loved.
[37] Afterward she appeared upon earth and lived among men.
[1] "`O Lord Almighty, God of Israel, the soul in anguish and the wearied spirit cry out to thee.
[2] Hear, O Lord, and have mercy, for we have sinned before thee.
[3] For thou art enthroned for ever, and we are perishing for ever.
[4] O Lord Almighty, God of Israel, hear now the prayer of the dead of Israel and of the sons of those who sinned before thee, who did not heed the voice of the Lord their God, so that calamities have clung to us.
[5] Remember not the iniquities of our fathers, but in this crisis remember thy power and thy name.
[6] For thou art the Lord our God, and thee, O Lord, will we praise.
[7] For thou hast put the fear of thee in our hearts in order that we should call upon thy name; and we will praise thee in our exile, for we have put away from our hearts all the iniquity of our fathers who sinned before thee.
[8] Behold, we are today in our exile where thou hast scattered us, to be reproached and cursed and punished for all the iniquities of our fathers who forsook the Lord our God.'"
[9] Hear the commandments of life, O Israel; give ear, and learn wisdom!
[10] Why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country, that you are defiled with the dead,
[11] that you are counted among those in Hades?
[12] You have forsaken the fountain of wisdom.
[13] If you had walked in the way of God, you would be dwelling in peace for ever.
[14] Learn where there is wisdom, where there is strength, where there is understanding, that you may at the same time discern where there is length of days, and life, where there is light for the eyes, and peace.
[15] Who has found her place? And who has entered her storehouses?
[16] Where are the princes of the nations, and those who rule over the beasts on earth;
[17] those who have sport with the birds of the air, and who hoard up silver and gold, in which men trust, and there is no end to their getting;
[18] those who scheme to get silver, and are anxious, whose labors are beyond measure?
[19] They have vanished and gone down to Hades, and others have arisen in their place.
[20] Young men have seen the light of day, and have dwelt upon the earth; but they have not learned the way to knowledge, nor understood her paths, nor laid hold of her.
[21] Their sons have strayed far from her way.
[22] She has not been heard of in Canaan, nor seen in Teman;
[23] the sons of Hagar, who seek for understanding on the earth, the merchants of Merran and Teman, the story-tellers and the seekers for understanding, have not learned the way to wisdom, nor given thought to her paths.
[24] O Israel, how great is the house of God! And how vast the territory that he possesses!
[25] It is great and has no bounds; it is high and immeasurable.
[26] The giants were born there, who were famous of old, great in stature, expert in war.
[27] God did not choose them, nor give them the way to knowledge;
[28] so they perished because they had no wisdom, they perished through their folly.
[29] Who has gone up into heaven, and taken her, and brought her down from the clouds?
[30] Who has gone over the sea, and found her, and will buy her for pure gold?
[31] No one knows the way to her, or is concerned about the path to her.
[32] But he who knows all things knows her, he found her by his understanding. He who prepared the earth for all time filled it with four-footed creatures;
[33] he who sends forth the light, and it goes, called it, and it obeyed him in fear;
[34] the stars shone in their watches, and were glad; he called them, and they said, "Here we are!" They shone with gladness for him who made them.
[35] This is our God; no other can be compared to him!
[36] He found the whole way to knowledge, and gave her to Jacob his servant and to Israel whom he loved.
[37] Afterward she appeared upon earth and lived among men.
Bar.4
[1] She is the book of the commandments of God, and the law that endures for ever. All who hold her fast will live, and those who forsake her will die.
[2] Turn, O Jacob, and take her; walk toward the shining of her light.
[3] Do not give your glory to another, or your advantages to an alien people.
[4] Happy are we, O Israel, for we know what is pleasing to God.
[5] Take courage, my people, O memorial of Israel!
[6] It was not for destruction that you were sold to the nations, but you were handed over to your enemies because you angered God.
[7] For you provoked him who made you, by sacrificing to demons and not to God.
[8] You forgot the everlasting God, who brought you up, and you grieved Jerusalem, who reared you.
[9] For she saw the wrath that came upon you from God, and she said: "Hearken, you neighbors of Zion, God has brought great sorrow upon me;
[10] for I have seen the captivity of my sons and daughters, which the Everlasting brought upon them.
[11] With joy I nurtured them, but I sent them away with weeping and sorrow.
[12] Let no one rejoice over me, a widow and bereaved of many; I was left desolate because of the sins of my children, because they turned away from the law of God.
[13] They had no regard for his statutes; they did not walk in the ways of God's commandments, nor tread the paths of discipline in his righteousness.
[14] Let the neighbors of Zion come; remember the capture of my sons and daughters, which the Everlasting brought upon them.
[15] For he brought against them a nation from afar, a shameless nation, of a strange language, who had no respect for an old man, and had no pity for a child.
[16] They led away the widow's beloved sons, and bereaved the lonely woman of her daughters.
[17] "But I, how can I help you?
[18] For he who brought these calamities upon you will deliver you from the hand of your enemies.
[19] Go, my children, go; for I have been left desolate.
[20] I have taken off the robe of peace and put on the sackcloth of my supplication; I will cry to the Everlasting all my days.
[21] "Take courage, my children, cry to God, and he will deliver you from the power and hand of the enemy.
[22] For I have put my hope in the Everlasting to save you, and joy has come to me from the Holy One, because of the mercy which soon will come to you from your everlasting Savior.
[23] For I sent you out with sorrow and weeping, but God will give you back to me with joy and gladness for ever.
[24] For as the neighbors of Zion have now seen your capture, so they soon will see your salvation by God, which will come to you with great glory and with the splendor of the Everlasting.
[25] My children, endure with patience the wrath that has come upon you from God. Your enemy has overtaken you, but you will soon see their destruction and will tread upon their necks.
[26] My tender sons have traveled rough roads; they were taken away like a flock carried off by the enemy.
[27] "Take courage, my children, and cry to God, for you will be remembered by him who brought this upon you.
[28] For just as you purposed to go astray from God, return with tenfold zeal to seek him.
[29] For he who brought these calamities upon you will bring you everlasting joy with your salvation."
[30] Take courage, O Jerusalem, for he who named you will comfort you.
[31] Wretched will be those who afflicted you and rejoiced at your fall.
[32] Wretched will be the cities which your children served as slaves; wretched will be the city which received your sons.
[33] For just as she rejoiced at your fall and was glad for your ruin, so she will be grieved at her own desolation.
[34] And I will take away her pride in her great population, and her insolence will be turned to grief.
[35] For fire will come upon her from the Everlasting for many days, and for a long time she will be inhabited by demons.
[36] Look toward the east, O Jerusalem, and see the joy that is coming to you from God!
[37] Behold, your sons are coming, whom you sent away; they are coming, gathered from east and west, at the word of the Holy One, rejoicing in the glory of God.
[1] She is the book of the commandments of God, and the law that endures for ever. All who hold her fast will live, and those who forsake her will die.
[2] Turn, O Jacob, and take her; walk toward the shining of her light.
[3] Do not give your glory to another, or your advantages to an alien people.
[4] Happy are we, O Israel, for we know what is pleasing to God.
[5] Take courage, my people, O memorial of Israel!
[6] It was not for destruction that you were sold to the nations, but you were handed over to your enemies because you angered God.
[7] For you provoked him who made you, by sacrificing to demons and not to God.
[8] You forgot the everlasting God, who brought you up, and you grieved Jerusalem, who reared you.
[9] For she saw the wrath that came upon you from God, and she said: "Hearken, you neighbors of Zion, God has brought great sorrow upon me;
[10] for I have seen the captivity of my sons and daughters, which the Everlasting brought upon them.
[11] With joy I nurtured them, but I sent them away with weeping and sorrow.
[12] Let no one rejoice over me, a widow and bereaved of many; I was left desolate because of the sins of my children, because they turned away from the law of God.
[13] They had no regard for his statutes; they did not walk in the ways of God's commandments, nor tread the paths of discipline in his righteousness.
[14] Let the neighbors of Zion come; remember the capture of my sons and daughters, which the Everlasting brought upon them.
[15] For he brought against them a nation from afar, a shameless nation, of a strange language, who had no respect for an old man, and had no pity for a child.
[16] They led away the widow's beloved sons, and bereaved the lonely woman of her daughters.
[17] "But I, how can I help you?
[18] For he who brought these calamities upon you will deliver you from the hand of your enemies.
[19] Go, my children, go; for I have been left desolate.
[20] I have taken off the robe of peace and put on the sackcloth of my supplication; I will cry to the Everlasting all my days.
[21] "Take courage, my children, cry to God, and he will deliver you from the power and hand of the enemy.
[22] For I have put my hope in the Everlasting to save you, and joy has come to me from the Holy One, because of the mercy which soon will come to you from your everlasting Savior.
[23] For I sent you out with sorrow and weeping, but God will give you back to me with joy and gladness for ever.
[24] For as the neighbors of Zion have now seen your capture, so they soon will see your salvation by God, which will come to you with great glory and with the splendor of the Everlasting.
[25] My children, endure with patience the wrath that has come upon you from God. Your enemy has overtaken you, but you will soon see their destruction and will tread upon their necks.
[26] My tender sons have traveled rough roads; they were taken away like a flock carried off by the enemy.
[27] "Take courage, my children, and cry to God, for you will be remembered by him who brought this upon you.
[28] For just as you purposed to go astray from God, return with tenfold zeal to seek him.
[29] For he who brought these calamities upon you will bring you everlasting joy with your salvation."
[30] Take courage, O Jerusalem, for he who named you will comfort you.
[31] Wretched will be those who afflicted you and rejoiced at your fall.
[32] Wretched will be the cities which your children served as slaves; wretched will be the city which received your sons.
[33] For just as she rejoiced at your fall and was glad for your ruin, so she will be grieved at her own desolation.
[34] And I will take away her pride in her great population, and her insolence will be turned to grief.
[35] For fire will come upon her from the Everlasting for many days, and for a long time she will be inhabited by demons.
[36] Look toward the east, O Jerusalem, and see the joy that is coming to you from God!
[37] Behold, your sons are coming, whom you sent away; they are coming, gathered from east and west, at the word of the Holy One, rejoicing in the glory of God.
Bar.5
[1] Take off the garment of your sorrow and affliction, O Jerusalem, and put on for ever the beauty of the glory from God.
[2] Put on the robe of the righteousness from God; put on your head the diadem of the glory of the Everlasting.
[3] For God will show your splendor everywhere under heaven.
[4] For your name will for ever be called by God, "Peace of righteousness and glory of godliness."
[5] Arise, O Jerusalem, stand upon the height and look toward the east, and see your children gathered from west and east, at the word of the Holy One, rejoicing that God has remembered them.
[6] For they went forth from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne.
[7] For God has ordered that every high mountain and the everlasting hills be made low and the valleys filled up, to make level ground, so that Israel may walk safely in the glory of God.
[8] The woods and every fragrant tree have shaded Israel at God's command.
[9] For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him.
Bel and the Dragon
[1] Take off the garment of your sorrow and affliction, O Jerusalem, and put on for ever the beauty of the glory from God.
[2] Put on the robe of the righteousness from God; put on your head the diadem of the glory of the Everlasting.
[3] For God will show your splendor everywhere under heaven.
[4] For your name will for ever be called by God, "Peace of righteousness and glory of godliness."
[5] Arise, O Jerusalem, stand upon the height and look toward the east, and see your children gathered from west and east, at the word of the Holy One, rejoicing that God has remembered them.
[6] For they went forth from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne.
[7] For God has ordered that every high mountain and the everlasting hills be made low and the valleys filled up, to make level ground, so that Israel may walk safely in the glory of God.
[8] The woods and every fragrant tree have shaded Israel at God's command.
[9] For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him.
Bel and the Dragon
Bel.1
[1] When King Astyages was laid with his fathers, Cyrus the Persian received his kingdom.
[2] And Daniel was a companion of the king, and was the most honored of his friends.
[3] Now the Babylonians had an idol called Bel, and every day they spent on it twelve bushels of fine flour and forty sheep and fifty gallons of wine.
[4] The king revered it and went every day to worship it. But Daniel worshiped his own God.
[5] And the king said to him, "Why do you not worship Bel?" He answered, "Because I do not revere man-made idols, but the living God, who created heaven and earth and has dominion over all flesh."
[6] The king said to him, "Do you not think that Bel is a living God? Do you not see how much he eats and drinks every day?"
[7] Then Daniel laughed, and said, "Do not be deceived, O king; for this is but clay inside and brass outside, and it never ate or drank anything."
[8] Then the king was angry, and he called his priests and said to them, "If you do not tell me who is eating these provisions, you shall die.
[9] But if you prove that Bel is eating them, Daniel shall die, because he blasphemed against Bel." And Daniel said to the king, "Let it be done as you have said."
[10] Now there were seventy priests of Bel, besides their wives and children. And the king went with Daniel into the temple of Bel.
[11] And the priests of Bel said, "Behold, we are going outside; you yourself, O king, shall set forth the food and mix and place the wine, and shut the door and seal it with your signet.
[12] And when you return in the morning, if you do not find that Bel has eaten it all, we will die; or else Daniel will, who is telling lies about us."
[13] They were unconcerned, for beneath the table they had made a hidden entrance, through which they used to go in regularly and consume the provisions.
[14] When they had gone out, the king set forth the food for Bel. Then Daniel ordered his servants to bring ashes and they sifted them throughout the whole temple in the presence of the king alone. Then they went out, shut the door and sealed it with the king's signet, and departed.
[15] In the night the priests came with their wives and children, as they were accustomed to do, and ate and drank everything.
[16] Early in the morning the king rose and came, and Daniel with him.
[17] And the king said, "Are the seals unbroken, Daniel?" He answered, "They are unbroken, O king."
[18] As soon as the doors were opened, the king looked at the table, and shouted in a loud voice, "You are great, O Bel; and with you there is no deceit, none at all."
[19] Then Daniel laughed, and restrained the king from going in, and said, "Look at the floor, and notice whose footsteps these are."
[20] The king said, "I see the footsteps of men and women and children."
[21] Then the king was enraged, and he seized the priests and their wives and children; and they showed him the secret doors through which they were accustomed to enter and devour what was on the table.
[22] Therefore the king put them to death, and gave Bel over to Daniel, who destroyed it and its temple.
[23] There was also a great dragon, which the Babylonians revered.
[24] And the king said to Daniel, "You cannot deny that this is a living god; so worship him."
[25] Daniel said, "I will worship the Lord my God, for he is the living God.
[26] But if you, O king, will give me permission, I will slay the dragon without sword or club." The king said, "I give you permission."
[27] Then Daniel took pitch, fat, and hair, and boiled them together and made cakes, which he fed to the dragon. The dragon ate them, and burst open. And Daniel said, "See what you have been worshiping!"
[28] When the Babylonians heard it, they were very indignant and conspired against the king, saying, "The king has become a Jew; he has destroyed Bel, and slain the dragon, and slaughtered the priests."
[29] Going to the king, they said, "Hand Daniel over to us, or else we will kill you and your household."
[30] The king saw that they were pressing him hard, and under compulsion he handed Daniel over to them.
[31] They threw Daniel into the lions' den, and he was there for six days.
[32] There were seven lions in the den, and every day they had been given two human bodies and two sheep; but these were not given to them now, so that they might devour Daniel.
[33] Now the prophet Habakkuk was in Judea. He had boiled pottage and had broken bread into a bowl, and was going into the field to take it to the reapers.
[34] But the angel of the Lord said to Habakkuk, "Take the dinner which you have to Babylon, to Daniel, in the lions' den."
[35] Habakkuk said, "Sir, I have never seen Babylon, and I know nothing about the den."
[36] Then the angel of the Lord took him by the crown of his head, and lifted him by his hair and set him down in Babylon, right over the den, with the rushing sound of the wind itself.
[37] Then Habakkuk shouted, "Daniel, Daniel! Take the dinner which God has sent you."
[38] And Daniel said, "Thou hast remembered me, O God, and hast not forsaken those who love thee."
[39] So Daniel arose and ate. And the angel of God immediately returned Habakkuk to his own place.
[40] On the seventh day the king came to mourn for Daniel. When he came to the den he looked in, and there sat Daniel.
[41] And the king shouted with a loud voice, "Thou art great, O Lord God of Daniel, and there is no other besides thee."
[42] And he pulled Daniel out, and threw into the den the men who had attempted his destruction, and they were devoured immediately before his eyes.
Wisdom of Jesus Son of Sirach
[1] When King Astyages was laid with his fathers, Cyrus the Persian received his kingdom.
[2] And Daniel was a companion of the king, and was the most honored of his friends.
[3] Now the Babylonians had an idol called Bel, and every day they spent on it twelve bushels of fine flour and forty sheep and fifty gallons of wine.
[4] The king revered it and went every day to worship it. But Daniel worshiped his own God.
[5] And the king said to him, "Why do you not worship Bel?" He answered, "Because I do not revere man-made idols, but the living God, who created heaven and earth and has dominion over all flesh."
[6] The king said to him, "Do you not think that Bel is a living God? Do you not see how much he eats and drinks every day?"
[7] Then Daniel laughed, and said, "Do not be deceived, O king; for this is but clay inside and brass outside, and it never ate or drank anything."
[8] Then the king was angry, and he called his priests and said to them, "If you do not tell me who is eating these provisions, you shall die.
[9] But if you prove that Bel is eating them, Daniel shall die, because he blasphemed against Bel." And Daniel said to the king, "Let it be done as you have said."
[10] Now there were seventy priests of Bel, besides their wives and children. And the king went with Daniel into the temple of Bel.
[11] And the priests of Bel said, "Behold, we are going outside; you yourself, O king, shall set forth the food and mix and place the wine, and shut the door and seal it with your signet.
[12] And when you return in the morning, if you do not find that Bel has eaten it all, we will die; or else Daniel will, who is telling lies about us."
[13] They were unconcerned, for beneath the table they had made a hidden entrance, through which they used to go in regularly and consume the provisions.
[14] When they had gone out, the king set forth the food for Bel. Then Daniel ordered his servants to bring ashes and they sifted them throughout the whole temple in the presence of the king alone. Then they went out, shut the door and sealed it with the king's signet, and departed.
[15] In the night the priests came with their wives and children, as they were accustomed to do, and ate and drank everything.
[16] Early in the morning the king rose and came, and Daniel with him.
[17] And the king said, "Are the seals unbroken, Daniel?" He answered, "They are unbroken, O king."
[18] As soon as the doors were opened, the king looked at the table, and shouted in a loud voice, "You are great, O Bel; and with you there is no deceit, none at all."
[19] Then Daniel laughed, and restrained the king from going in, and said, "Look at the floor, and notice whose footsteps these are."
[20] The king said, "I see the footsteps of men and women and children."
[21] Then the king was enraged, and he seized the priests and their wives and children; and they showed him the secret doors through which they were accustomed to enter and devour what was on the table.
[22] Therefore the king put them to death, and gave Bel over to Daniel, who destroyed it and its temple.
[23] There was also a great dragon, which the Babylonians revered.
[24] And the king said to Daniel, "You cannot deny that this is a living god; so worship him."
[25] Daniel said, "I will worship the Lord my God, for he is the living God.
[26] But if you, O king, will give me permission, I will slay the dragon without sword or club." The king said, "I give you permission."
[27] Then Daniel took pitch, fat, and hair, and boiled them together and made cakes, which he fed to the dragon. The dragon ate them, and burst open. And Daniel said, "See what you have been worshiping!"
[28] When the Babylonians heard it, they were very indignant and conspired against the king, saying, "The king has become a Jew; he has destroyed Bel, and slain the dragon, and slaughtered the priests."
[29] Going to the king, they said, "Hand Daniel over to us, or else we will kill you and your household."
[30] The king saw that they were pressing him hard, and under compulsion he handed Daniel over to them.
[31] They threw Daniel into the lions' den, and he was there for six days.
[32] There were seven lions in the den, and every day they had been given two human bodies and two sheep; but these were not given to them now, so that they might devour Daniel.
[33] Now the prophet Habakkuk was in Judea. He had boiled pottage and had broken bread into a bowl, and was going into the field to take it to the reapers.
[34] But the angel of the Lord said to Habakkuk, "Take the dinner which you have to Babylon, to Daniel, in the lions' den."
[35] Habakkuk said, "Sir, I have never seen Babylon, and I know nothing about the den."
[36] Then the angel of the Lord took him by the crown of his head, and lifted him by his hair and set him down in Babylon, right over the den, with the rushing sound of the wind itself.
[37] Then Habakkuk shouted, "Daniel, Daniel! Take the dinner which God has sent you."
[38] And Daniel said, "Thou hast remembered me, O God, and hast not forsaken those who love thee."
[39] So Daniel arose and ate. And the angel of God immediately returned Habakkuk to his own place.
[40] On the seventh day the king came to mourn for Daniel. When he came to the den he looked in, and there sat Daniel.
[41] And the king shouted with a loud voice, "Thou art great, O Lord God of Daniel, and there is no other besides thee."
[42] And he pulled Daniel out, and threw into the den the men who had attempted his destruction, and they were devoured immediately before his eyes.
Wisdom of Jesus Son of Sirach
Sir.0
[1-14] Whereas many great teachings have been given to us through the law and the prophets and the others that followed them, on account of which we should praise Israel for instruction and wisdom; and since it is necessary not only that the readers themselves should acquire understanding but also that those who love learning should be able to help the outsiders by both speaking and writing, my grandfather Jesus, after devoting himself especially to the reading of the law and the prophets and the other books of our fathers, and after acquiring considerable proficiency in them, was himself also led to write something pertaining to instruction and wisdom, in order that, by becoming conversant with this also, those who love learning should make even greater progress in living according to the law.
[15-26]
You are urged therefore to read with good will and attention, and to be indulgent in cases where, despite out diligent labor in translating, we may seem to have rendered some phrases imperfectly. For what was originally expressed in Hebrew does not have exactly the same sense when translated into another language. Not only this work, but even the law itself, the prophecies, and the rest of the books differ not a little as originally expressed.
[27-36]
When I came to Egypt in the thirty-eighth year of the reign of Euergetes and stayed for some time, I found opportunity for no little instruction. It seemed highly necessary that I should myself devote some pains and labor to the translation of the following book, using in that period of time great watchfulness and skill in order to complete and publish the book for those living abroad who wished to gain learning, being prepared in character to live according to the law.
[1-14] Whereas many great teachings have been given to us through the law and the prophets and the others that followed them, on account of which we should praise Israel for instruction and wisdom; and since it is necessary not only that the readers themselves should acquire understanding but also that those who love learning should be able to help the outsiders by both speaking and writing, my grandfather Jesus, after devoting himself especially to the reading of the law and the prophets and the other books of our fathers, and after acquiring considerable proficiency in them, was himself also led to write something pertaining to instruction and wisdom, in order that, by becoming conversant with this also, those who love learning should make even greater progress in living according to the law.
[15-26]
You are urged therefore to read with good will and attention, and to be indulgent in cases where, despite out diligent labor in translating, we may seem to have rendered some phrases imperfectly. For what was originally expressed in Hebrew does not have exactly the same sense when translated into another language. Not only this work, but even the law itself, the prophecies, and the rest of the books differ not a little as originally expressed.
[27-36]
When I came to Egypt in the thirty-eighth year of the reign of Euergetes and stayed for some time, I found opportunity for no little instruction. It seemed highly necessary that I should myself devote some pains and labor to the translation of the following book, using in that period of time great watchfulness and skill in order to complete and publish the book for those living abroad who wished to gain learning, being prepared in character to live according to the law.
Sir.1
[1] All wisdom comes from the Lord and is with him for ever.
[2] The sand of the sea, the drops of rain, and the days of eternity -- who can count them?
[3] The height of heaven, the breadth of the earth, the abyss, and wisdom -- who can search them out?
[4] Wisdom was created before all things, and prudent understanding from eternity.
[5] The root of wisdom -- to whom has it been revealed? Her clever devices -- who knows them?
[6] There is One who is wise, greatly to be feared, sitting upon his throne.
[7] The Lord himself created wisdom; he saw her and apportioned her, he poured her out upon all his works.
[8] She dwells with all flesh according to his gift, and he supplied her to those who love him.
[9] The fear of the Lord is glory and exultation, and gladness and a crown of rejoicing.
[10] The fear of the Lord delights the heart, and gives gladness and joy and long life.
[11] With him who fears the Lord it will go well at the end; on the day of his death he will be blessed.
[12] To fear the Lord is the beginning of wisdom; she is created with the faithful in the womb.
[13] She made among men an eternal foundation, and among their descendants she will be trusted.
[14] To fear the Lord is wisdom's full measure; she satisfies men with her fruits;
[15] she fills their whole house with desirable goods, and their storehouses with her produce.
[16] The fear of the Lord is the crown of wisdom, making peace and perfect health to flourish.
[17] He saw her and apportioned her; he rained down knowledge and discerning comprehension, and he exalted the glory of those who held her fast.
[18] To fear the Lord is the root of wisdom, and her branches are long life.
[22] Unrighteous anger cannot be justified, for a man's anger tips the scale to his ruin.
[23] A patient man will endure until the right moment, and then joy will burst forth for him.
[24] He will hide his words until the right moment, and the lips of many will tell of his good sense.
[25] In the treasuries of wisdom are wise sayings, but godliness is an abomination to a sinner.
[26] If you desire wisdom, keep the commandments, and the Lord will supply it for you.
[27] For the fear of the Lord is wisdom and instruction, and he delights in fidelity and meekness.
[28] Do not disobey the fear of the Lord; do not approach him with a divided mind.
[29] Be not a hypocrite in men's sight, and keep watch over your lips.
[30] Do not exalt yourself lest you fall, and thus bring dishonor upon yourself. The Lord will reveal your secrets
and cast you down in the midst of the congregation, because you did not come in the fear of the Lord, and your heart was full of deceit.
[1] All wisdom comes from the Lord and is with him for ever.
[2] The sand of the sea, the drops of rain, and the days of eternity -- who can count them?
[3] The height of heaven, the breadth of the earth, the abyss, and wisdom -- who can search them out?
[4] Wisdom was created before all things, and prudent understanding from eternity.
[5] The root of wisdom -- to whom has it been revealed? Her clever devices -- who knows them?
[6] There is One who is wise, greatly to be feared, sitting upon his throne.
[7] The Lord himself created wisdom; he saw her and apportioned her, he poured her out upon all his works.
[8] She dwells with all flesh according to his gift, and he supplied her to those who love him.
[9] The fear of the Lord is glory and exultation, and gladness and a crown of rejoicing.
[10] The fear of the Lord delights the heart, and gives gladness and joy and long life.
[11] With him who fears the Lord it will go well at the end; on the day of his death he will be blessed.
[12] To fear the Lord is the beginning of wisdom; she is created with the faithful in the womb.
[13] She made among men an eternal foundation, and among their descendants she will be trusted.
[14] To fear the Lord is wisdom's full measure; she satisfies men with her fruits;
[15] she fills their whole house with desirable goods, and their storehouses with her produce.
[16] The fear of the Lord is the crown of wisdom, making peace and perfect health to flourish.
[17] He saw her and apportioned her; he rained down knowledge and discerning comprehension, and he exalted the glory of those who held her fast.
[18] To fear the Lord is the root of wisdom, and her branches are long life.
[22] Unrighteous anger cannot be justified, for a man's anger tips the scale to his ruin.
[23] A patient man will endure until the right moment, and then joy will burst forth for him.
[24] He will hide his words until the right moment, and the lips of many will tell of his good sense.
[25] In the treasuries of wisdom are wise sayings, but godliness is an abomination to a sinner.
[26] If you desire wisdom, keep the commandments, and the Lord will supply it for you.
[27] For the fear of the Lord is wisdom and instruction, and he delights in fidelity and meekness.
[28] Do not disobey the fear of the Lord; do not approach him with a divided mind.
[29] Be not a hypocrite in men's sight, and keep watch over your lips.
[30] Do not exalt yourself lest you fall, and thus bring dishonor upon yourself. The Lord will reveal your secrets
and cast you down in the midst of the congregation, because you did not come in the fear of the Lord, and your heart was full of deceit.
Sir.2
[1] My son, if you come forward to serve the Lord, prepare yourself for temptation.
[2] Set your heart right and be steadfast, and do not be hasty in time of calamity.
[3] Cleave to him and do not depart, that you may be honored at the end of your life.
[4] Accept whatever is brought upon you, and in changes that humble you be patient.
[5] For gold is tested in the fire, and acceptable men in the furnace of humiliation.
[6] Trust in him, and he will help you; make your ways straight, and hope in him.
[7] You who fear the Lord, wait for his mercy; and turn not aside, lest you fall.
[8] You who fear the Lord, trust in him, and your reward will not fail;
[9] you who fear the Lord, hope for good things, for everlasting joy and mercy.
[10] Consider the ancient generations and see: who ever trusted in the Lord and was put to shame? Or who ever persevered in the fear of the Lord and was forsaken? Or who ever called upon him and was overlooked?
[11] For the Lord is compassionate and merciful; he forgives sins and saves in time of affliction.
[12] Woe to timid hearts and to slack hands, and to the sinner who walks along two ways!
[13] Woe to the faint heart, for it has no trust! Therefore it will not be sheltered.
[14] Woe to you who have lost your endurance! What will you do when the Lord punishes you?
[15] Those who fear the Lord will not disobey his words, and those who love him will keep his ways.
[16] Those who fear the Lord will seek his approval, and those who love him will be filled with the law.
[17] Those who fear the Lord will prepare their hearts, and will humble themselves before him.
[18] Let us fall into the hands of the Lord, but not into the hands of men; for as his majesty is, so also is his mercy.
[1] My son, if you come forward to serve the Lord, prepare yourself for temptation.
[2] Set your heart right and be steadfast, and do not be hasty in time of calamity.
[3] Cleave to him and do not depart, that you may be honored at the end of your life.
[4] Accept whatever is brought upon you, and in changes that humble you be patient.
[5] For gold is tested in the fire, and acceptable men in the furnace of humiliation.
[6] Trust in him, and he will help you; make your ways straight, and hope in him.
[7] You who fear the Lord, wait for his mercy; and turn not aside, lest you fall.
[8] You who fear the Lord, trust in him, and your reward will not fail;
[9] you who fear the Lord, hope for good things, for everlasting joy and mercy.
[10] Consider the ancient generations and see: who ever trusted in the Lord and was put to shame? Or who ever persevered in the fear of the Lord and was forsaken? Or who ever called upon him and was overlooked?
[11] For the Lord is compassionate and merciful; he forgives sins and saves in time of affliction.
[12] Woe to timid hearts and to slack hands, and to the sinner who walks along two ways!
[13] Woe to the faint heart, for it has no trust! Therefore it will not be sheltered.
[14] Woe to you who have lost your endurance! What will you do when the Lord punishes you?
[15] Those who fear the Lord will not disobey his words, and those who love him will keep his ways.
[16] Those who fear the Lord will seek his approval, and those who love him will be filled with the law.
[17] Those who fear the Lord will prepare their hearts, and will humble themselves before him.
[18] Let us fall into the hands of the Lord, but not into the hands of men; for as his majesty is, so also is his mercy.
Sir.3
[1] Listen to me your father, O children; and act accordingly, that you may be kept in safety.
[2] For the Lord honored the father above the children, and he confirmed the right of the mother over her sons.
[3] Whoever honors his father atones for sins,
[4] and whoever glorifies his mother is like one who lays up treasure.
[5] Whoever honors his father will be gladdened by his own children, and when he prays he will be heard.
[6] Whoever glorifies his father will have long life, and whoever obeys the Lord will refresh his mother;
[7] he will serve his parents as his masters.
[8] Honor your father by word and deed, that a blessing from him may come upon you.
[9] For a father's blessing strengthens the houses of the children, but a mother's curse uproots their foundations.
[10] Do not glorify yourself by dishonoring your father, for your father's dishonor is no glory to you.
[11] For a man's glory comes from honoring his father, and it is a disgrace for children not to respect their mother.
[12] O son, help your father in his old age, and do not grieve him as long as he lives;
[13] even if he is lacking in understanding, show forbearance; in all your strength do not despise him.
[14] For kindness to a father will not be forgotten, and against your sins it will be credited to you;
[15] in the day of your affliction it will be remembered in your favor; as frost in fair weather, your sins will melt away.
[16] Whoever forsakes his father is like a blasphemer, and whoever angers his mother is cursed by the Lord.
[17] My son, perform your tasks in meekness; then you will be loved by those whom God accepts.
[18] The greater you are, the more you must humble yourself; so you will find favor in the sight of the Lord.
[20] For great is the might of the Lord; he is glorified by the humble.
[21] Seek not what is too difficult for you, nor investigate what is beyond your power.
[22] Reflect upon what has been assigned to you, for you do not need what is hidden.
[23] Do not meddle in what is beyond your tasks, for matters too great for human understanding have been shown you.
[24] For their hasty judgment has led many astray, and wrong opinion has caused their thoughts to slip.
[26] A stubborn mind will be afflicted at the end, and whoever loves danger will perish by it.
[27] A stubborn mind will be burdened by troubles, and the sinner will heap sin upon sin.
[28] The affliction of the proud has no healing, for a plant of wickedness has taken root in him.
[29] The mind of the intelligent man will ponder a parable, and an attentive ear is the wise man's desire.
[30] Water extinguishes a blazing fire: so almsgiving atones for sin.
[31] Whoever requites favors gives thought to the future; at the moment of his falling he will find support.
[1] Listen to me your father, O children; and act accordingly, that you may be kept in safety.
[2] For the Lord honored the father above the children, and he confirmed the right of the mother over her sons.
[3] Whoever honors his father atones for sins,
[4] and whoever glorifies his mother is like one who lays up treasure.
[5] Whoever honors his father will be gladdened by his own children, and when he prays he will be heard.
[6] Whoever glorifies his father will have long life, and whoever obeys the Lord will refresh his mother;
[7] he will serve his parents as his masters.
[8] Honor your father by word and deed, that a blessing from him may come upon you.
[9] For a father's blessing strengthens the houses of the children, but a mother's curse uproots their foundations.
[10] Do not glorify yourself by dishonoring your father, for your father's dishonor is no glory to you.
[11] For a man's glory comes from honoring his father, and it is a disgrace for children not to respect their mother.
[12] O son, help your father in his old age, and do not grieve him as long as he lives;
[13] even if he is lacking in understanding, show forbearance; in all your strength do not despise him.
[14] For kindness to a father will not be forgotten, and against your sins it will be credited to you;
[15] in the day of your affliction it will be remembered in your favor; as frost in fair weather, your sins will melt away.
[16] Whoever forsakes his father is like a blasphemer, and whoever angers his mother is cursed by the Lord.
[17] My son, perform your tasks in meekness; then you will be loved by those whom God accepts.
[18] The greater you are, the more you must humble yourself; so you will find favor in the sight of the Lord.
[20] For great is the might of the Lord; he is glorified by the humble.
[21] Seek not what is too difficult for you, nor investigate what is beyond your power.
[22] Reflect upon what has been assigned to you, for you do not need what is hidden.
[23] Do not meddle in what is beyond your tasks, for matters too great for human understanding have been shown you.
[24] For their hasty judgment has led many astray, and wrong opinion has caused their thoughts to slip.
[26] A stubborn mind will be afflicted at the end, and whoever loves danger will perish by it.
[27] A stubborn mind will be burdened by troubles, and the sinner will heap sin upon sin.
[28] The affliction of the proud has no healing, for a plant of wickedness has taken root in him.
[29] The mind of the intelligent man will ponder a parable, and an attentive ear is the wise man's desire.
[30] Water extinguishes a blazing fire: so almsgiving atones for sin.
[31] Whoever requites favors gives thought to the future; at the moment of his falling he will find support.
Sir.4
[1] My son, deprive not the poor of his living, and do not keep needy eyes waiting.
[2] Do not grieve the one who is hungry, nor anger a man in want.
[3] Do not add to the troubles of an angry mind, nor delay your gift to a beggar.
[4] Do not reject an afflicted suppliant, nor turn your face away from the poor.
[5] Do not avert your eye from the needy, nor give a man occasion to curse you;
[6] for if in bitterness of soul he calls down a curse upon you, his Creator will hear his prayer.
[7] Make yourself beloved in the congregation; bow your head low to a great man.
[8] Incline your ear to the poor, and answer him peaceably and gently.
[9] Deliver him who is wronged from the hand of the wrongdoer; and do not be fainthearted in judging a case.
[10] Be like a father to orphans, and instead of a husband to their mother; you will then be like a son of the Most High,
and he will love you more than does your mother.
[11] Wisdom exalts her sons and gives help to those who seek her.
[12] Whoever loves her loves life, and those who seek her early will be filled with joy.
[13] Whoever holds her fast will obtain glory, and the Lord will bless the place she enters.
[14] Those who serve her will minister to the Holy One; the Lord loves those who love her.
[15] He who obeys her will judge the nations, and whoever gives heed to her will dwell secure.
[16] If he has faith in her he will obtain her; and his descendants will remain in possession of her.
[17] For at first she will walk with him on tortuous paths, she will bring fear and cowardice upon him, and will torment him by her discipline until she trusts him, and she will test him with her ordinances.
[18] Then she will come straight back to him and gladden him, and will reveal her secrets to him.
[19] If he goes astray she will forsake him, and hand him over to his ruin.
[20] Observe the right time, and beware of evil; and do not bring shame on yourself.
[21] For there is a shame which brings sin, and there is a shame which is glory and favor.
[22] Do not show partiality, to your own harm, or deference, to your downfall.
[23] Do not refrain from speaking at the crucial time, and do not hide your wisdom.
[24] For wisdom is known through speech, and education through the words of the tongue.
[25] Never speak against the truth, but be mindful of your ignorance.
[26] Do not be ashamed to confess your sins, and do not try to stop the current of a river.
[27] Do not subject yourself to a foolish fellow, nor show partiality to a ruler.
[28] Strive even to death for the truth and the Lord God will fight for you.
[29] Do not be reckless in your speech, or sluggish and remiss in your deeds.
[30] Do not be like a lion in your home, nor be a faultfinder with your servants.
[31] Let not your hand be extended to receive, but withdrawn when it is time to repay.
[1] My son, deprive not the poor of his living, and do not keep needy eyes waiting.
[2] Do not grieve the one who is hungry, nor anger a man in want.
[3] Do not add to the troubles of an angry mind, nor delay your gift to a beggar.
[4] Do not reject an afflicted suppliant, nor turn your face away from the poor.
[5] Do not avert your eye from the needy, nor give a man occasion to curse you;
[6] for if in bitterness of soul he calls down a curse upon you, his Creator will hear his prayer.
[7] Make yourself beloved in the congregation; bow your head low to a great man.
[8] Incline your ear to the poor, and answer him peaceably and gently.
[9] Deliver him who is wronged from the hand of the wrongdoer; and do not be fainthearted in judging a case.
[10] Be like a father to orphans, and instead of a husband to their mother; you will then be like a son of the Most High,
and he will love you more than does your mother.
[11] Wisdom exalts her sons and gives help to those who seek her.
[12] Whoever loves her loves life, and those who seek her early will be filled with joy.
[13] Whoever holds her fast will obtain glory, and the Lord will bless the place she enters.
[14] Those who serve her will minister to the Holy One; the Lord loves those who love her.
[15] He who obeys her will judge the nations, and whoever gives heed to her will dwell secure.
[16] If he has faith in her he will obtain her; and his descendants will remain in possession of her.
[17] For at first she will walk with him on tortuous paths, she will bring fear and cowardice upon him, and will torment him by her discipline until she trusts him, and she will test him with her ordinances.
[18] Then she will come straight back to him and gladden him, and will reveal her secrets to him.
[19] If he goes astray she will forsake him, and hand him over to his ruin.
[20] Observe the right time, and beware of evil; and do not bring shame on yourself.
[21] For there is a shame which brings sin, and there is a shame which is glory and favor.
[22] Do not show partiality, to your own harm, or deference, to your downfall.
[23] Do not refrain from speaking at the crucial time, and do not hide your wisdom.
[24] For wisdom is known through speech, and education through the words of the tongue.
[25] Never speak against the truth, but be mindful of your ignorance.
[26] Do not be ashamed to confess your sins, and do not try to stop the current of a river.
[27] Do not subject yourself to a foolish fellow, nor show partiality to a ruler.
[28] Strive even to death for the truth and the Lord God will fight for you.
[29] Do not be reckless in your speech, or sluggish and remiss in your deeds.
[30] Do not be like a lion in your home, nor be a faultfinder with your servants.
[31] Let not your hand be extended to receive, but withdrawn when it is time to repay.
Sir.5
[1] Do not set your heart on your wealth, nor say, "I have enough."
[2] Do not follow your inclination and strength, walking according to the desires of your heart.
[3] Do not say, "Who will have power over me?" for the Lord will surely punish you.
[4] Do not say, "I sinned, and what happened to me?" for the Lord is slow to anger.
[5] Do not be so confident of atonement that you add sin to sin.
[6] Do not say, "His mercy is great, he will forgive the multitude of my sins," for both mercy and wrath are with him,
and his anger rests on sinners.
[7] Do not delay to turn to the Lord, nor postpone it from day to day; for suddenly the wrath of the Lord will go forth,
and at the time of punishment you will perish.
[8] Do not depend on dishonest wealth, for it will not benefit you in the day of calamity.
[9] Do not winnow with every wind, nor follow every path: the double-tongued sinner does that.
[10] Be steadfast in your understanding, and let your speech be consistent.
[11] Be quick to hear, and be deliberate in answering.
[12] If you have understanding, answer your neighbor; but if not, put your hand on your mouth.
[13] Glory and dishonor come from speaking, and a man's tongue is his downfall.
[14] Do not be called a slanderer, and do not lie in ambush with your tongue; for shame comes to the thief, and severe condemnation to the double-tongued.
[15] In great and small matters do not act amiss,
[1] Do not set your heart on your wealth, nor say, "I have enough."
[2] Do not follow your inclination and strength, walking according to the desires of your heart.
[3] Do not say, "Who will have power over me?" for the Lord will surely punish you.
[4] Do not say, "I sinned, and what happened to me?" for the Lord is slow to anger.
[5] Do not be so confident of atonement that you add sin to sin.
[6] Do not say, "His mercy is great, he will forgive the multitude of my sins," for both mercy and wrath are with him,
and his anger rests on sinners.
[7] Do not delay to turn to the Lord, nor postpone it from day to day; for suddenly the wrath of the Lord will go forth,
and at the time of punishment you will perish.
[8] Do not depend on dishonest wealth, for it will not benefit you in the day of calamity.
[9] Do not winnow with every wind, nor follow every path: the double-tongued sinner does that.
[10] Be steadfast in your understanding, and let your speech be consistent.
[11] Be quick to hear, and be deliberate in answering.
[12] If you have understanding, answer your neighbor; but if not, put your hand on your mouth.
[13] Glory and dishonor come from speaking, and a man's tongue is his downfall.
[14] Do not be called a slanderer, and do not lie in ambush with your tongue; for shame comes to the thief, and severe condemnation to the double-tongued.
[15] In great and small matters do not act amiss,
Sir.6
[1] and do not become an enemy instead of a friend; for a bad name incurs shame and reproach: so fares the double-tongued sinner.
[2] Do not exalt yourself through your soul's counsel, lest your soul be torn in pieces like a bull.
[3] You will devour your leaves and destroy your fruit, and will be left like a withered tree.
[4] An evil soul will destroy him who has it, and make him the laughingstock of his enemies.
[5] A pleasant voice multiplies friends, and a gracious tongue multiplies courtesies.
[6] Let those that are at peace with you be many, but let your advisers be one in a thousand.
[7] When you gain a friend, gain him through testing, and do not trust him hastily.
[8] For there is a friend who is such at his own convenience, but will not stand by you in your day of trouble.
[9] And there is a friend who changes into an enemy, and will disclose a quarrel to your disgrace.
[10] And there is a friend who is a table companion, but will not stand by you in your day of trouble.
[11] In prosperity he will make himself your equal, and be bold with your servants;
[12] but if you are brought low he will turn against you, and will hide himself from your presence.
[13] Keep yourself far from your enemies, and be on guard toward your friends.
[14] A faithful friend is a sturdy shelter: he that has found one has found a treasure.
[15] There is nothing so precious as a faithful friend, and no scales can measure his excellence.
[16] A faithful friend is an elixir of life; and those who fear the Lord will find him.
[17] Whoever fears the Lord directs his friendship aright, for as he is, so is his neighbor also.
[18] My son, from your youth up choose instruction, and until you are old you will keep finding wisdom.
[19] Come to her like one who plows and sows, and wait for her good harvest. For in her service you will toil a little while, and soon you will eat of her produce.
[20] She seems very harsh to the uninstructed; a weakling will not remain with her.
[21] She will weigh him down like a heavy testing stone, and he will not be slow to cast her off.
[22] For wisdom is like her name, and is not manifest to many.
[23] Listen, my son, and accept my judgment; do not reject my counsel.
[24] Put your feet into her fetters, and your neck into her collar.
[25] Put your shoulder under her and carry her, and do not fret under her bonds.
[26] Come to her with all your soul, and keep her ways with all your might.
[27] Search out and seek, and she will become known to you; and when you get hold of her, do not let her go.
[28] For at last you will find the rest she gives, and she will be changed into joy for you.
[29] Then her fetters will become for you a strong protection, and her collar a glorious robe.
[30] Her yoke is a golden ornament, and her bonds are a cord of blue.
[31] You will wear her like a glorious robe, and put her on like a crown of gladness.
[32] If you are willing, my son, you will be taught, and if you apply yourself you will become clever.
[33] If you love to listen you will gain knowledge, and if you incline your ear you will become wise.
[34] Stand in the assembly of the elders. Who is wise? Cleave to him.
[35] Be ready to listen to every narrative, and do not let wise proverbs escape you.
[36] If you see an intelligent man, visit him early; let your foot wear out his doorstep.
[37] Reflect on the statutes of the Lord, and meditate at all times on his commandments. It is he who will give insight to your mind, and your desire for wisdom will be granted.
[1] and do not become an enemy instead of a friend; for a bad name incurs shame and reproach: so fares the double-tongued sinner.
[2] Do not exalt yourself through your soul's counsel, lest your soul be torn in pieces like a bull.
[3] You will devour your leaves and destroy your fruit, and will be left like a withered tree.
[4] An evil soul will destroy him who has it, and make him the laughingstock of his enemies.
[5] A pleasant voice multiplies friends, and a gracious tongue multiplies courtesies.
[6] Let those that are at peace with you be many, but let your advisers be one in a thousand.
[7] When you gain a friend, gain him through testing, and do not trust him hastily.
[8] For there is a friend who is such at his own convenience, but will not stand by you in your day of trouble.
[9] And there is a friend who changes into an enemy, and will disclose a quarrel to your disgrace.
[10] And there is a friend who is a table companion, but will not stand by you in your day of trouble.
[11] In prosperity he will make himself your equal, and be bold with your servants;
[12] but if you are brought low he will turn against you, and will hide himself from your presence.
[13] Keep yourself far from your enemies, and be on guard toward your friends.
[14] A faithful friend is a sturdy shelter: he that has found one has found a treasure.
[15] There is nothing so precious as a faithful friend, and no scales can measure his excellence.
[16] A faithful friend is an elixir of life; and those who fear the Lord will find him.
[17] Whoever fears the Lord directs his friendship aright, for as he is, so is his neighbor also.
[18] My son, from your youth up choose instruction, and until you are old you will keep finding wisdom.
[19] Come to her like one who plows and sows, and wait for her good harvest. For in her service you will toil a little while, and soon you will eat of her produce.
[20] She seems very harsh to the uninstructed; a weakling will not remain with her.
[21] She will weigh him down like a heavy testing stone, and he will not be slow to cast her off.
[22] For wisdom is like her name, and is not manifest to many.
[23] Listen, my son, and accept my judgment; do not reject my counsel.
[24] Put your feet into her fetters, and your neck into her collar.
[25] Put your shoulder under her and carry her, and do not fret under her bonds.
[26] Come to her with all your soul, and keep her ways with all your might.
[27] Search out and seek, and she will become known to you; and when you get hold of her, do not let her go.
[28] For at last you will find the rest she gives, and she will be changed into joy for you.
[29] Then her fetters will become for you a strong protection, and her collar a glorious robe.
[30] Her yoke is a golden ornament, and her bonds are a cord of blue.
[31] You will wear her like a glorious robe, and put her on like a crown of gladness.
[32] If you are willing, my son, you will be taught, and if you apply yourself you will become clever.
[33] If you love to listen you will gain knowledge, and if you incline your ear you will become wise.
[34] Stand in the assembly of the elders. Who is wise? Cleave to him.
[35] Be ready to listen to every narrative, and do not let wise proverbs escape you.
[36] If you see an intelligent man, visit him early; let your foot wear out his doorstep.
[37] Reflect on the statutes of the Lord, and meditate at all times on his commandments. It is he who will give insight to your mind, and your desire for wisdom will be granted.
Sir.7
[1] Do no evil, and evil will never befall you.
[2] Stay away from wrong, and it will turn away from you.
[3] My son, do not sow the furrows of injustice, and you will not reap a sevenfold crop.
[4] Do not seek from the Lord the highest office, nor the seat of honor from the king.
[5] Do not assert your righteousness before the Lord, nor display your wisdom before the king.
[6] Do not seek to become a judge, lest you be unable to remove iniquity, lest you be partial to a powerful man, and thus put a blot on your integrity.
[7] Do not offend against the public, and do not disgrace yourself among the people.
[8] Do not commit a sin twice; even for one you will not go unpunished.
[9] Do not say, "He will consider the multitude of my gifts, and when I make an offering to the Most High God he will accept it."
[10] Do not be fainthearted in your prayer, nor neglect to give alms.
[11] Do not ridicule a man who is bitter in soul, for there is One who abases and exalts.
[12] Do not devise a lie against your brother, nor do the like to a friend.
[13] Refuse to utter any lie, for the habit of lying serves no good.
[14] Do not prattle in the assembly of the elders, nor repeat yourself in your prayer.
[15] Do not hate toilsome labor, or farm work, which were created by the Most High.
[16] Do not count yourself among the crowd of sinners; remember that wrath does not delay.
[17] Humble yourself greatly, for the punishment of the ungodly is fire and worms.
[18] Do not exchange a friend for money, or a real brother for the gold of Ophir.
[19] Do not deprive yourself of a wise and good wife, for her charm is worth more than gold.
[20] Do not abuse a servant who performs his work faithfully, or a hired laborer who devotes himself to you.
[21] Let your soul love an intelligent servant; do not withhold from him his freedom.
[22] Do you have cattle? Look after them; if they are profitable to you, keep them.
[23] Do you have children? Discipline them, and make them obedient from their youth.
[24] Do you have daughters? Be concerned for their chastity, and do not show yourself too indulgent with them.
[25] Give a daughter in marriage; you will have finished a great task. But give her to a man of understanding.
[26] If you have a wife who pleases you, do not cast her out; but do not trust yourself to one whom you detest.
[27] With all your heart honor your father, and do not forget the birth pangs of your mother.
[28] Remember that through your parents you were born; and what can you give back to them that equals their gift to you?
[29] With all your soul fear the Lord, and honor his priests.
[30] With all your might love your Maker, and do not forsake his ministers.
[31] Fear the Lord and honor the priest, and give him his portion, as is commanded you: the first fruits, the guilt offering, the gift of the shoulders, the sacrifice of sanctification, and the first fruits of the holy things.
[32] Stretch forth your hand to the poor, so that your blessing may be complete.
[33] Give graciously to all the living, and withhold not kindness from the dead.
[34] Do not fail those who weep, but mourn with those who mourn.
[35] Do not shrink from visiting a sick man, because for such deeds you will be loved.
[36] In all you do, remember the end of your life, and then you will never sin.
[1] Do no evil, and evil will never befall you.
[2] Stay away from wrong, and it will turn away from you.
[3] My son, do not sow the furrows of injustice, and you will not reap a sevenfold crop.
[4] Do not seek from the Lord the highest office, nor the seat of honor from the king.
[5] Do not assert your righteousness before the Lord, nor display your wisdom before the king.
[6] Do not seek to become a judge, lest you be unable to remove iniquity, lest you be partial to a powerful man, and thus put a blot on your integrity.
[7] Do not offend against the public, and do not disgrace yourself among the people.
[8] Do not commit a sin twice; even for one you will not go unpunished.
[9] Do not say, "He will consider the multitude of my gifts, and when I make an offering to the Most High God he will accept it."
[10] Do not be fainthearted in your prayer, nor neglect to give alms.
[11] Do not ridicule a man who is bitter in soul, for there is One who abases and exalts.
[12] Do not devise a lie against your brother, nor do the like to a friend.
[13] Refuse to utter any lie, for the habit of lying serves no good.
[14] Do not prattle in the assembly of the elders, nor repeat yourself in your prayer.
[15] Do not hate toilsome labor, or farm work, which were created by the Most High.
[16] Do not count yourself among the crowd of sinners; remember that wrath does not delay.
[17] Humble yourself greatly, for the punishment of the ungodly is fire and worms.
[18] Do not exchange a friend for money, or a real brother for the gold of Ophir.
[19] Do not deprive yourself of a wise and good wife, for her charm is worth more than gold.
[20] Do not abuse a servant who performs his work faithfully, or a hired laborer who devotes himself to you.
[21] Let your soul love an intelligent servant; do not withhold from him his freedom.
[22] Do you have cattle? Look after them; if they are profitable to you, keep them.
[23] Do you have children? Discipline them, and make them obedient from their youth.
[24] Do you have daughters? Be concerned for their chastity, and do not show yourself too indulgent with them.
[25] Give a daughter in marriage; you will have finished a great task. But give her to a man of understanding.
[26] If you have a wife who pleases you, do not cast her out; but do not trust yourself to one whom you detest.
[27] With all your heart honor your father, and do not forget the birth pangs of your mother.
[28] Remember that through your parents you were born; and what can you give back to them that equals their gift to you?
[29] With all your soul fear the Lord, and honor his priests.
[30] With all your might love your Maker, and do not forsake his ministers.
[31] Fear the Lord and honor the priest, and give him his portion, as is commanded you: the first fruits, the guilt offering, the gift of the shoulders, the sacrifice of sanctification, and the first fruits of the holy things.
[32] Stretch forth your hand to the poor, so that your blessing may be complete.
[33] Give graciously to all the living, and withhold not kindness from the dead.
[34] Do not fail those who weep, but mourn with those who mourn.
[35] Do not shrink from visiting a sick man, because for such deeds you will be loved.
[36] In all you do, remember the end of your life, and then you will never sin.
Sir.8
[1] Do not contend with a powerful man, lest you fall into his hands.
[2] Do not quarrel with a rich man, lest his resources outweigh yours; for gold has ruined many, and has perverted the minds of kings.
[3] Do not argue with a chatterer, nor heap wood on his fire.
[4] Do not jest with an ill-bred person, lest your ancestors be disgraced.
[5] Do not reproach a man who is turning away from sin; remember that we all deserve punishment.
[6] Do not disdain a man when he is old, for some of us are growing old.
[7] Do not rejoice over any one's death; remember that we all must die.
[8] Do not slight the discourse of the sages, but busy yourself with their maxims; because from them you will gain instruction and learn how to serve great men.
[9] Do not disregard the discourse of the aged, for they themselves learned from their fathers; because from them you will gain understanding and learn how to give an answer in time of need.
[10] Do not kindle the coals of a sinner, lest you be burned in his flaming fire.
[11] Do not get up and leave an insolent fellow, lest he lie in ambush against your words.
[12] Do not lend to a man who is stronger than you; but if you do lend anything, be as one who has lost it.
[13] Do not give surety beyond your means, but if you give surety, be concerned as one who must pay.
[14] Do not go to law against a judge, for the decision will favor him because of his standing.
[15] Do not travel on the road with a foolhardy fellow, lest he be burdensome to you; for he will act as he pleases, and through his folly you will perish with him.
[16] Do not fight with a wrathful man, and do not cross the wilderness with him; because blood is as nothing in his sight,
and where no help is at hand, he will strike you down.
[17] Do not consult with a fool, for he will not be able to keep a secret.
[18] In the presence of a stranger do nothing that is to be kept secret, for you do not know what he will divulge.
[19] Do not reveal your thoughts to every one, lest you drive away your good luck.
[1] Do not contend with a powerful man, lest you fall into his hands.
[2] Do not quarrel with a rich man, lest his resources outweigh yours; for gold has ruined many, and has perverted the minds of kings.
[3] Do not argue with a chatterer, nor heap wood on his fire.
[4] Do not jest with an ill-bred person, lest your ancestors be disgraced.
[5] Do not reproach a man who is turning away from sin; remember that we all deserve punishment.
[6] Do not disdain a man when he is old, for some of us are growing old.
[7] Do not rejoice over any one's death; remember that we all must die.
[8] Do not slight the discourse of the sages, but busy yourself with their maxims; because from them you will gain instruction and learn how to serve great men.
[9] Do not disregard the discourse of the aged, for they themselves learned from their fathers; because from them you will gain understanding and learn how to give an answer in time of need.
[10] Do not kindle the coals of a sinner, lest you be burned in his flaming fire.
[11] Do not get up and leave an insolent fellow, lest he lie in ambush against your words.
[12] Do not lend to a man who is stronger than you; but if you do lend anything, be as one who has lost it.
[13] Do not give surety beyond your means, but if you give surety, be concerned as one who must pay.
[14] Do not go to law against a judge, for the decision will favor him because of his standing.
[15] Do not travel on the road with a foolhardy fellow, lest he be burdensome to you; for he will act as he pleases, and through his folly you will perish with him.
[16] Do not fight with a wrathful man, and do not cross the wilderness with him; because blood is as nothing in his sight,
and where no help is at hand, he will strike you down.
[17] Do not consult with a fool, for he will not be able to keep a secret.
[18] In the presence of a stranger do nothing that is to be kept secret, for you do not know what he will divulge.
[19] Do not reveal your thoughts to every one, lest you drive away your good luck.
Sir.9
[1] Do not be jealous of the wife of your bosom, and do not teach her an evil lesson to your own hurt.
[2] Do not give yourself to a woman so that she gains mastery over your strength.
[3] Do not go to meet a loose woman, lest you fall into her snares.
[4] Do not associate with a woman singer, lest you be caught in her intrigues.
[5] Do not look intently at a virgin, lest you stumble and incur penalties for her.
[6] Do not give yourself to harlots lest you lose your inheritance.
[7] Do not look around in the streets of a city, nor wander about in its deserted sections.
[8] Turn away your eyes from a shapely woman, and do not look intently at beauty belonging to another; many have been misled by a woman's beauty, and by it passion is kindled like a fire.
[9] Never dine with another man's wife, nor revel with her at wine; lest your heart turn aside to her, and in blood you be plunged into destruction.
[10] Forsake not an old friend, for a new one does not compare with him. A new friend is like new wine; when it has aged you will drink it with pleasure.
[11] Do not envy the honors of a sinner, for you do not know what his end will be.
[12] Do not delight in what pleases the ungodly; remember that they will not be held guiltless as long as they live.
[13] Keep far from a man who has the power to kill, and you will not be worried by the fear of death. But if you approach him, make no misstep, lest he rob you of your life. Know that you are walking in the midst of snares, and that you are going about on the city battlements.
[14] As much as you can, aim to know your neighbors, and consult with the wise.
[15] Let your conversation be with men of understanding, and let all your discussion be about the law of the Most High.
[16] Let righteous men be your dinner companions, and let your glorying be in the fear of the Lord.
[17] A work will be praised for the skill of the craftsmen; so a people's leader is proved wise by his words.
[18] A babbler is feared in his city, and the man who is reckless in speech will be hated.
[1] Do not be jealous of the wife of your bosom, and do not teach her an evil lesson to your own hurt.
[2] Do not give yourself to a woman so that she gains mastery over your strength.
[3] Do not go to meet a loose woman, lest you fall into her snares.
[4] Do not associate with a woman singer, lest you be caught in her intrigues.
[5] Do not look intently at a virgin, lest you stumble and incur penalties for her.
[6] Do not give yourself to harlots lest you lose your inheritance.
[7] Do not look around in the streets of a city, nor wander about in its deserted sections.
[8] Turn away your eyes from a shapely woman, and do not look intently at beauty belonging to another; many have been misled by a woman's beauty, and by it passion is kindled like a fire.
[9] Never dine with another man's wife, nor revel with her at wine; lest your heart turn aside to her, and in blood you be plunged into destruction.
[10] Forsake not an old friend, for a new one does not compare with him. A new friend is like new wine; when it has aged you will drink it with pleasure.
[11] Do not envy the honors of a sinner, for you do not know what his end will be.
[12] Do not delight in what pleases the ungodly; remember that they will not be held guiltless as long as they live.
[13] Keep far from a man who has the power to kill, and you will not be worried by the fear of death. But if you approach him, make no misstep, lest he rob you of your life. Know that you are walking in the midst of snares, and that you are going about on the city battlements.
[14] As much as you can, aim to know your neighbors, and consult with the wise.
[15] Let your conversation be with men of understanding, and let all your discussion be about the law of the Most High.
[16] Let righteous men be your dinner companions, and let your glorying be in the fear of the Lord.
[17] A work will be praised for the skill of the craftsmen; so a people's leader is proved wise by his words.
[18] A babbler is feared in his city, and the man who is reckless in speech will be hated.
Sir.10
[1] A wise magistrate will educate his people, and the rule of an understanding man will be well ordered.
[2] Like the magistrate of the people, so are his officials; and like the ruler of the city, so are all its inhabitants.
[3] An undisciplined king will ruin his people, but a city will grow through the understanding of its rulers.
[4] The government of the earth is in the hands of the Lord, and over it he will raise up the right man for the time.
[5] The success of a man is in the hands of the Lord, and he confers his honor upon the person of the scribe.
[6] Do not be angry with your neighbor for any injury, and do not attempt anything by acts of insolence.
[7] Arrogance is hateful before the Lord and before men, and injustice is outrageous to both.
[8] Sovereignty passes from nation to nation on account of injustice and insolence and wealth.
[9] How can he who is dust and ashes be proud? for even in life his bowels decay.
[10] A long illness baffles the physician; the king of today will die tomorrow.
[11] For when a man is dead, he will inherit creeping things, and wild beasts, and worms.
[12] The beginning of man's pride is to depart from the Lord; his heart has forsaken his Maker.
[13] For the beginning of pride is sin, and the man who clings to it pours out abominations. Therefore the Lord brought upon them extraordinary afflictions, and destroyed them utterly.
[14] The Lord has cast down the thrones of rulers, and has seated the lowly in their place.
[15] The Lord has plucked up the roots of the nations, and has planted the humble in their place.
[16] The Lord has overthrown the lands of the nations, and has destroyed them to the foundations of the earth.
[17] He has removed some of them and destroyed them, and has extinguished the memory of them from the earth.
[18] Pride was not created for men, nor fierce anger for those born of women.
[19] What race is worthy of honor? The human race. What race is worthy of honor? Those who fear the Lord. What race is unworthy of honor? The human race. What race is unworthy of honor? Those who transgress the commandments.
[20] Among brothers their leader is worthy of honor, and those who fear the Lord are worthy of honor in his eyes.
[22] The rich, and the eminent, and the poor -- their glory is the fear of the Lord.
[23] It is not right to despise an intelligent poor man, nor is it proper to honor a sinful man.
[24] The nobleman, and the judge, and the ruler will be honored, but none of them is greater than the man who fears the Lord.
[25] Free men will be at the service of a wise servant, and a man of understanding will not grumble.
[26] Do not make a display of your wisdom when you do your work, nor glorify yourself at a time when you are in want.
[27] Better is a man who works and has an abundance of everything, than one who goes about boasting, but lacks bread.
[28] My son, glorify yourself with humility, and ascribe to yourself honor according to your worth.
[29] Who will justify the man that sins against himself? And who will honor the man that dishonors his own life?
[30] A poor man is honored for his knowledge, while a rich man is honored for his wealth.
[31] A man honored in poverty, how much more in wealth! And a man dishonored in wealth, how much more in poverty!
[1] A wise magistrate will educate his people, and the rule of an understanding man will be well ordered.
[2] Like the magistrate of the people, so are his officials; and like the ruler of the city, so are all its inhabitants.
[3] An undisciplined king will ruin his people, but a city will grow through the understanding of its rulers.
[4] The government of the earth is in the hands of the Lord, and over it he will raise up the right man for the time.
[5] The success of a man is in the hands of the Lord, and he confers his honor upon the person of the scribe.
[6] Do not be angry with your neighbor for any injury, and do not attempt anything by acts of insolence.
[7] Arrogance is hateful before the Lord and before men, and injustice is outrageous to both.
[8] Sovereignty passes from nation to nation on account of injustice and insolence and wealth.
[9] How can he who is dust and ashes be proud? for even in life his bowels decay.
[10] A long illness baffles the physician; the king of today will die tomorrow.
[11] For when a man is dead, he will inherit creeping things, and wild beasts, and worms.
[12] The beginning of man's pride is to depart from the Lord; his heart has forsaken his Maker.
[13] For the beginning of pride is sin, and the man who clings to it pours out abominations. Therefore the Lord brought upon them extraordinary afflictions, and destroyed them utterly.
[14] The Lord has cast down the thrones of rulers, and has seated the lowly in their place.
[15] The Lord has plucked up the roots of the nations, and has planted the humble in their place.
[16] The Lord has overthrown the lands of the nations, and has destroyed them to the foundations of the earth.
[17] He has removed some of them and destroyed them, and has extinguished the memory of them from the earth.
[18] Pride was not created for men, nor fierce anger for those born of women.
[19] What race is worthy of honor? The human race. What race is worthy of honor? Those who fear the Lord. What race is unworthy of honor? The human race. What race is unworthy of honor? Those who transgress the commandments.
[20] Among brothers their leader is worthy of honor, and those who fear the Lord are worthy of honor in his eyes.
[22] The rich, and the eminent, and the poor -- their glory is the fear of the Lord.
[23] It is not right to despise an intelligent poor man, nor is it proper to honor a sinful man.
[24] The nobleman, and the judge, and the ruler will be honored, but none of them is greater than the man who fears the Lord.
[25] Free men will be at the service of a wise servant, and a man of understanding will not grumble.
[26] Do not make a display of your wisdom when you do your work, nor glorify yourself at a time when you are in want.
[27] Better is a man who works and has an abundance of everything, than one who goes about boasting, but lacks bread.
[28] My son, glorify yourself with humility, and ascribe to yourself honor according to your worth.
[29] Who will justify the man that sins against himself? And who will honor the man that dishonors his own life?
[30] A poor man is honored for his knowledge, while a rich man is honored for his wealth.
[31] A man honored in poverty, how much more in wealth! And a man dishonored in wealth, how much more in poverty!
Sir.11
[1] The wisdom of a humble man will lift up his head, and will seat him among the great.
[2] Do not praise a man for his good looks, nor loathe a man because of his appearance.
[3] The bee is small among flying creatures, but her product is the best of sweet things.
[4] Do not boast about wearing fine clothes, nor exalt yourself in the day that you are honored; for the works of the Lord are wonderful, and his works are concealed from men.
[5] Many kings have had to sit on the ground, but one who was never thought of has worn a crown.
[6] Many rulers have been greatly disgraced, and illustrious men have been handed over to others.
[7] Do not find fault before you investigate; first consider, and then reprove.
[8] Do not answer before you have heard, nor interrupt a speaker in the midst of his words.
[9] Do not argue about a matter which does not concern you, nor sit with sinners when they judge a case.
[10] My son, do not busy yourself with many matters; if you multiply activities you will not go unpunished, and if you pursue you will not overtake, and by fleeing you will not escape.
[11] There is a man who works, and toils, and presses on, but is so much the more in want.
[12] There is another who is slow and needs help, who lacks strength and abounds in poverty; but the eyes of the Lord look upon him for his good; he lifts him out of his low estate
[13] and raises up his head, so that many are amazed at him.
[14] Good things and bad, life and death, poverty and wealth, come from the Lord.
[17] The gift of the Lord endures for those who are godly, and what he approves will have lasting success.
[18] There is a man who is rich through his diligence and self-denial, and this is the reward allotted to him:
[19] when he says, "I have found rest, and now I shall enjoy my goods!" he does not know how much time will pass
until he leaves them to others and dies.
[20] Stand by your covenant and attend to it, and grow old in your work.
[21] Do not wonder at the works of a sinner, but trust in the Lord and keep at your toil; for it is easy in the sight of the Lord to enrich a poor man quickly and suddenly.
[22] The blessing of the Lord is the reward of the godly, and quickly God causes his blessing to flourish.
[23] Do not say, "What do I need, and what prosperity could be mine in the future?"
[24] Do not say, "I have enough, and what calamity could happen to me in the future?"
[25] In the day of prosperity, adversity is forgotten, and in the day of adversity, prosperity is not remembered.
[26] For it is easy in the sight of the Lord to reward a man on the day of death according to his conduct.
[27] The misery of an hour makes one forget luxury, and at the close of a man's life his deeds will be revealed.
[28] Call no one happy before his death; a man will be known through his children.
[29] Do not bring every man into your home, for many are the wiles of the crafty.
[30] Like a decoy partridge in a cage, so is the mind of a proud man, and like a spy he observes your weakness;
[31] for he lies in wait, turning good into evil, and to worthy actions he will attach blame.
[32] From a spark of fire come many burning coals, and a sinner lies in wait to shed blood.
[33] Beware of a scoundrel, for he devises evil, lest he give you a lasting blemish.
[34] Receive a stranger into your home and he will upset you with commotion, and will estrange you from your family.
[1] The wisdom of a humble man will lift up his head, and will seat him among the great.
[2] Do not praise a man for his good looks, nor loathe a man because of his appearance.
[3] The bee is small among flying creatures, but her product is the best of sweet things.
[4] Do not boast about wearing fine clothes, nor exalt yourself in the day that you are honored; for the works of the Lord are wonderful, and his works are concealed from men.
[5] Many kings have had to sit on the ground, but one who was never thought of has worn a crown.
[6] Many rulers have been greatly disgraced, and illustrious men have been handed over to others.
[7] Do not find fault before you investigate; first consider, and then reprove.
[8] Do not answer before you have heard, nor interrupt a speaker in the midst of his words.
[9] Do not argue about a matter which does not concern you, nor sit with sinners when they judge a case.
[10] My son, do not busy yourself with many matters; if you multiply activities you will not go unpunished, and if you pursue you will not overtake, and by fleeing you will not escape.
[11] There is a man who works, and toils, and presses on, but is so much the more in want.
[12] There is another who is slow and needs help, who lacks strength and abounds in poverty; but the eyes of the Lord look upon him for his good; he lifts him out of his low estate
[13] and raises up his head, so that many are amazed at him.
[14] Good things and bad, life and death, poverty and wealth, come from the Lord.
[17] The gift of the Lord endures for those who are godly, and what he approves will have lasting success.
[18] There is a man who is rich through his diligence and self-denial, and this is the reward allotted to him:
[19] when he says, "I have found rest, and now I shall enjoy my goods!" he does not know how much time will pass
until he leaves them to others and dies.
[20] Stand by your covenant and attend to it, and grow old in your work.
[21] Do not wonder at the works of a sinner, but trust in the Lord and keep at your toil; for it is easy in the sight of the Lord to enrich a poor man quickly and suddenly.
[22] The blessing of the Lord is the reward of the godly, and quickly God causes his blessing to flourish.
[23] Do not say, "What do I need, and what prosperity could be mine in the future?"
[24] Do not say, "I have enough, and what calamity could happen to me in the future?"
[25] In the day of prosperity, adversity is forgotten, and in the day of adversity, prosperity is not remembered.
[26] For it is easy in the sight of the Lord to reward a man on the day of death according to his conduct.
[27] The misery of an hour makes one forget luxury, and at the close of a man's life his deeds will be revealed.
[28] Call no one happy before his death; a man will be known through his children.
[29] Do not bring every man into your home, for many are the wiles of the crafty.
[30] Like a decoy partridge in a cage, so is the mind of a proud man, and like a spy he observes your weakness;
[31] for he lies in wait, turning good into evil, and to worthy actions he will attach blame.
[32] From a spark of fire come many burning coals, and a sinner lies in wait to shed blood.
[33] Beware of a scoundrel, for he devises evil, lest he give you a lasting blemish.
[34] Receive a stranger into your home and he will upset you with commotion, and will estrange you from your family.
Sir.12
[1] If you do a kindness, know to whom you do it, and you will be thanked for your good deeds.
[2] Do good to a godly man, and you will be repaid --if not by him, certainly by the Most High.
[3] No good will come to the man who persists in evil or to him who does not give alms.
[4] Give to the godly man, but do not help the sinner.
[5] Do good to the humble, but do not give to the ungodly; hold back his bread, and do not give it to him, lest by means of it he subdue you; for you will receive twice as much evil for all the good which you do to him.
[6] For the Most High also hates sinners and will inflict punishment on the ungodly.
[7] Give to the good man, but do not help the sinner.
[8] A friend will not be known in prosperity, nor will an enemy be hidden in adversity.
[9] A man's enemies are grieved when he prospers, and in his adversity even his friend will separate from him.
[10] Never trust your enemy, for like the rusting of copper, so is his wickedness.
[11] Even if he humbles himself and goes about cringing, watch yourself, and be on your guard against him; and you will be to him like one who has polished a mirror, and you will know that it was not hopelessly tarnished.
[12] Do not put him next to you, lest he overthrow you and take your place; do not have him sit at your right, lest he try to take your seat of honor, and at last you will realize the truth of my words, and be stung by what I have said.
[13] Who will pity a snake charmer bitten by a serpent, or any who go near wild beasts?
[14] So no one will pity a man who associates with a sinner and becomes involved in his sins.
[15] He will stay with you for a time, but if you falter, he will not stand by you.
[16] An enemy will speak sweetly with his lips, but in his mind he will plan to throw you into a pit; an enemy will weep with his eyes, but if he finds an opportunity his thirst for blood will be insatiable.
[17] If calamity befalls you, you will find him there ahead of you; and while pretending to help you, he will trip you by the heel;
[18] he will shake his head, and clap his hands, and whisper much, and change his expression.
[1] If you do a kindness, know to whom you do it, and you will be thanked for your good deeds.
[2] Do good to a godly man, and you will be repaid --if not by him, certainly by the Most High.
[3] No good will come to the man who persists in evil or to him who does not give alms.
[4] Give to the godly man, but do not help the sinner.
[5] Do good to the humble, but do not give to the ungodly; hold back his bread, and do not give it to him, lest by means of it he subdue you; for you will receive twice as much evil for all the good which you do to him.
[6] For the Most High also hates sinners and will inflict punishment on the ungodly.
[7] Give to the good man, but do not help the sinner.
[8] A friend will not be known in prosperity, nor will an enemy be hidden in adversity.
[9] A man's enemies are grieved when he prospers, and in his adversity even his friend will separate from him.
[10] Never trust your enemy, for like the rusting of copper, so is his wickedness.
[11] Even if he humbles himself and goes about cringing, watch yourself, and be on your guard against him; and you will be to him like one who has polished a mirror, and you will know that it was not hopelessly tarnished.
[12] Do not put him next to you, lest he overthrow you and take your place; do not have him sit at your right, lest he try to take your seat of honor, and at last you will realize the truth of my words, and be stung by what I have said.
[13] Who will pity a snake charmer bitten by a serpent, or any who go near wild beasts?
[14] So no one will pity a man who associates with a sinner and becomes involved in his sins.
[15] He will stay with you for a time, but if you falter, he will not stand by you.
[16] An enemy will speak sweetly with his lips, but in his mind he will plan to throw you into a pit; an enemy will weep with his eyes, but if he finds an opportunity his thirst for blood will be insatiable.
[17] If calamity befalls you, you will find him there ahead of you; and while pretending to help you, he will trip you by the heel;
[18] he will shake his head, and clap his hands, and whisper much, and change his expression.
Sir.13
[1] Whoever touches pitch will be defiled, and whoever associates with a proud man will become like him.
[2] Do not lift a weight beyond your strength, nor associate with a man mightier and richer than you. How can the clay pot associate with the iron kettle? The pot will strike against it, and will itself be broken.
[3] A rich man does wrong, and he even adds reproaches; a poor man suffers wrong, and he must add apologies.
[4] A rich man will exploit you if you can be of use to him, but if you are in need he will forsake you.
[5] If you own something, he will live with you; he will drain your resources and he will not care.
[6] When he needs you he will deceive you, he will smile at you and give you hope. He will speak to you kindly and say, "What do you need?"
[7] He will shame you with his foods, until he has drained you two or three times; and finally he will deride you. Should he see you afterwards, he will forsake you, and shake his head at you.
[8] Take care not to be led astray, and not to be humiliated in your feasting.
[9] When a powerful man invites you, be reserved; and he will invite you the more often.
[10] Do not push forward, lest you be repulsed; and do not remain at a distance, lest you be forgotten.
[11] Do not try to treat him as an equal, nor trust his abundance of words; for he will test you through much talk, and while he smiles he will be examining you.
[12] Cruel is he who does not keep words to himself; he will not hesitate to injure or to imprison.
[13] Keep words to yourself and be very watchful, for you are walking about with your own downfall.
[15] Every creature loves its like, and every person his neighbor;
[16] all living beings associate by species, and a man clings to one like himself.
[17] What fellowship has a wolf with a lamb? No more has a sinner with a godly man.
[18] What peace is there between a hyena and a dog? And what peace between a rich man and a poor man?
[19] Wild asses in the wilderness are the prey of lions; likewise the poor are pastures for the rich.
[20] Humility is an abomination to a proud man; likewise a poor man is an abomination to a rich one.
[21] When a rich man totters, he is steadied by friends, but when a humble man falls, he is even pushed away by friends.
[22] If a rich man slips, his helpers are many; he speaks unseemly words, and they justify him. If a humble man slips, they even reproach him; he speaks sensibly, and receives no attention.
[23] When the rich man speaks all are silent, and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down.
[24] Riches are good if they are free from sin, and poverty is evil in the opinion of the ungodly.
[25] A man's heart changes his countenance, either for good or for evil.
[26] The mark of a happy heart is a cheerful face, but to devise proverbs requires painful thinking.
[1] Whoever touches pitch will be defiled, and whoever associates with a proud man will become like him.
[2] Do not lift a weight beyond your strength, nor associate with a man mightier and richer than you. How can the clay pot associate with the iron kettle? The pot will strike against it, and will itself be broken.
[3] A rich man does wrong, and he even adds reproaches; a poor man suffers wrong, and he must add apologies.
[4] A rich man will exploit you if you can be of use to him, but if you are in need he will forsake you.
[5] If you own something, he will live with you; he will drain your resources and he will not care.
[6] When he needs you he will deceive you, he will smile at you and give you hope. He will speak to you kindly and say, "What do you need?"
[7] He will shame you with his foods, until he has drained you two or three times; and finally he will deride you. Should he see you afterwards, he will forsake you, and shake his head at you.
[8] Take care not to be led astray, and not to be humiliated in your feasting.
[9] When a powerful man invites you, be reserved; and he will invite you the more often.
[10] Do not push forward, lest you be repulsed; and do not remain at a distance, lest you be forgotten.
[11] Do not try to treat him as an equal, nor trust his abundance of words; for he will test you through much talk, and while he smiles he will be examining you.
[12] Cruel is he who does not keep words to himself; he will not hesitate to injure or to imprison.
[13] Keep words to yourself and be very watchful, for you are walking about with your own downfall.
[15] Every creature loves its like, and every person his neighbor;
[16] all living beings associate by species, and a man clings to one like himself.
[17] What fellowship has a wolf with a lamb? No more has a sinner with a godly man.
[18] What peace is there between a hyena and a dog? And what peace between a rich man and a poor man?
[19] Wild asses in the wilderness are the prey of lions; likewise the poor are pastures for the rich.
[20] Humility is an abomination to a proud man; likewise a poor man is an abomination to a rich one.
[21] When a rich man totters, he is steadied by friends, but when a humble man falls, he is even pushed away by friends.
[22] If a rich man slips, his helpers are many; he speaks unseemly words, and they justify him. If a humble man slips, they even reproach him; he speaks sensibly, and receives no attention.
[23] When the rich man speaks all are silent, and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down.
[24] Riches are good if they are free from sin, and poverty is evil in the opinion of the ungodly.
[25] A man's heart changes his countenance, either for good or for evil.
[26] The mark of a happy heart is a cheerful face, but to devise proverbs requires painful thinking.
Sir.14
[1] Blessed is the man who does not blunder with his lips and need not suffer grief for sin.
[2] Blessed is he whose heart does not condemn him, and who has not given up his hope.
[3] Riches are not seemly for a stingy man; and of what use is property to an envious man?
[4] Whoever accumulates by depriving himself, accumulates for others; and others will live in luxury on his goods.
[5] If a man is mean to himself, to whom will he be generous? He will not enjoy his own riches.
[6] No one is meaner than the man who is grudging to himself, and this is the retribution for his baseness;
[7] even if he does good, he does it unintentionally, and betrays his baseness in the end.
[8] Evil is the man with a grudging eye; he averts his face and disregards people.
[9] A greedy man's eye is not satisfied with a portion, and mean injustice withers the soul.
[10] A stingy man's eye begrudges bread, and it is lacking at his table.
[11] My son, treat yourself well, according to your means, and present worthy offerings to the Lord.
[12] Remember that death will not delay, and the decree of Hades has not been shown to you.
[13] Do good to a friend before you die, and reach out and give to him as much as you can.
[14] Do not deprive yourself of a happy day; let not your share of desired good pass by you.
[15] Will you not leave the fruit of your labors to another, and what you acquired by toil to be divided by lot?
[16] Give, and take, and beguile yourself, because in Hades one cannot look for luxury.
[17] All living beings become old like a garment, for the decree from of old is, "You must surely die!"
[18] Like flourishing leaves on a spreading tree which sheds some and puts forth others, so are the generations of flesh and blood: one dies and another is born.
[19] Every product decays and ceases to exist, and the man who made it will pass away with it.
[20] Blessed is the man who meditates on wisdom and who reasons intelligently.
[21] He who reflects in his mind on her ways will also ponder her secrets.
[22] Pursue wisdom like a hunter, and lie in wait on her paths.
[23] He who peers through her windows will also listen at her doors;
[24] he who encamps near her house will also fasten his tent peg to her walls;
[25] he will pitch his tent near her, and will lodge in an excellent lodging place;
[26] he will place his children under her shelter, and will camp under her boughs;
[27] he will be sheltered by her from the heat, and will dwell in the midst of her glory.
[1] Blessed is the man who does not blunder with his lips and need not suffer grief for sin.
[2] Blessed is he whose heart does not condemn him, and who has not given up his hope.
[3] Riches are not seemly for a stingy man; and of what use is property to an envious man?
[4] Whoever accumulates by depriving himself, accumulates for others; and others will live in luxury on his goods.
[5] If a man is mean to himself, to whom will he be generous? He will not enjoy his own riches.
[6] No one is meaner than the man who is grudging to himself, and this is the retribution for his baseness;
[7] even if he does good, he does it unintentionally, and betrays his baseness in the end.
[8] Evil is the man with a grudging eye; he averts his face and disregards people.
[9] A greedy man's eye is not satisfied with a portion, and mean injustice withers the soul.
[10] A stingy man's eye begrudges bread, and it is lacking at his table.
[11] My son, treat yourself well, according to your means, and present worthy offerings to the Lord.
[12] Remember that death will not delay, and the decree of Hades has not been shown to you.
[13] Do good to a friend before you die, and reach out and give to him as much as you can.
[14] Do not deprive yourself of a happy day; let not your share of desired good pass by you.
[15] Will you not leave the fruit of your labors to another, and what you acquired by toil to be divided by lot?
[16] Give, and take, and beguile yourself, because in Hades one cannot look for luxury.
[17] All living beings become old like a garment, for the decree from of old is, "You must surely die!"
[18] Like flourishing leaves on a spreading tree which sheds some and puts forth others, so are the generations of flesh and blood: one dies and another is born.
[19] Every product decays and ceases to exist, and the man who made it will pass away with it.
[20] Blessed is the man who meditates on wisdom and who reasons intelligently.
[21] He who reflects in his mind on her ways will also ponder her secrets.
[22] Pursue wisdom like a hunter, and lie in wait on her paths.
[23] He who peers through her windows will also listen at her doors;
[24] he who encamps near her house will also fasten his tent peg to her walls;
[25] he will pitch his tent near her, and will lodge in an excellent lodging place;
[26] he will place his children under her shelter, and will camp under her boughs;
[27] he will be sheltered by her from the heat, and will dwell in the midst of her glory.
Sir.15
[1] The man who fears the Lord will do this, and he who holds to the law will obtain wisdom.
[2] She will come to meet him like a mother, and like the wife of his youth she will welcome him.
[3] She will feed him with the bread of understanding, and give him the water of wisdom to drink.
[4] He will lean on her and will not fall, and he will rely on her and will not be put to shame.
[5] She will exalt him above his neighbors, and will open his mouth in the midst of the assembly.
[6] He will find gladness and a crown of rejoicing, and will acquire an everlasting name.
[7] Foolish men will not obtain her, and sinful men will not see her.
[8] She is far from men of pride, and liars will never think of her.
[9] A hymn of praise is not fitting on the lips of a sinner, for it has not been sent from the Lord.
[10] For a hymn of praise should be uttered in wisdom, and the Lord will prosper it.
[11] Do not say, "Because of the Lord I left the right way"; for he will not do what he hates.
[12] Do not say, "It was he who led me astray"; for he had no need of a sinful man.
[13] The Lord hates all abominations, and they are not loved by those who fear him.
[14] It was he who created man in the beginning, and he left him in the power of his own inclination.
[15] If you will, you can keep the commandments, and to act faithfully is a matter of your own choice.
[16] He has placed before you fire and water: stretch out your hand for whichever you wish.
[17] Before a man are life and death, and whichever he chooses will be given to him.
[18] For great is the wisdom of the Lord; he is mighty in power and sees everything;
[19] his eyes are on those who fear him, and he knows every deed of man.
[20] He has not commanded any one to be ungodly, and he has not given any one permission to sin.
[1] The man who fears the Lord will do this, and he who holds to the law will obtain wisdom.
[2] She will come to meet him like a mother, and like the wife of his youth she will welcome him.
[3] She will feed him with the bread of understanding, and give him the water of wisdom to drink.
[4] He will lean on her and will not fall, and he will rely on her and will not be put to shame.
[5] She will exalt him above his neighbors, and will open his mouth in the midst of the assembly.
[6] He will find gladness and a crown of rejoicing, and will acquire an everlasting name.
[7] Foolish men will not obtain her, and sinful men will not see her.
[8] She is far from men of pride, and liars will never think of her.
[9] A hymn of praise is not fitting on the lips of a sinner, for it has not been sent from the Lord.
[10] For a hymn of praise should be uttered in wisdom, and the Lord will prosper it.
[11] Do not say, "Because of the Lord I left the right way"; for he will not do what he hates.
[12] Do not say, "It was he who led me astray"; for he had no need of a sinful man.
[13] The Lord hates all abominations, and they are not loved by those who fear him.
[14] It was he who created man in the beginning, and he left him in the power of his own inclination.
[15] If you will, you can keep the commandments, and to act faithfully is a matter of your own choice.
[16] He has placed before you fire and water: stretch out your hand for whichever you wish.
[17] Before a man are life and death, and whichever he chooses will be given to him.
[18] For great is the wisdom of the Lord; he is mighty in power and sees everything;
[19] his eyes are on those who fear him, and he knows every deed of man.
[20] He has not commanded any one to be ungodly, and he has not given any one permission to sin.
Sir.16
[1] Do not desire a multitude of useless children, nor rejoice in ungodly sons.
[2] If they multiply , do not rejoice in them, unless the fear of the Lord is in them.
[3] Do not trust in their survival, and do not rely on their multitude; for one is better than a thousand, and to die childless is better than to have ungodly children.
[4] For through one man of understanding a city will be filled with people, but through a tribe of lawless men it will be made desolate.
[5] Many such things my eye has seen, and my ear has heard things more striking than these.
[6] In an assembly of sinners a fire will be kindled, and in a disobedient nation wrath was kindled.
[7] He was not propitiated for the ancient giants who revolted in their might.
[8] He did not spare the neighbors of Lot, whom he loathed on account of their insolence.
[9] He showed no pity for a nation devoted to destruction, for those destroyed in their sins;
[10] nor for the six hundred thousand men on foot, who rebelliously assembled in their stubbornness.
[11] Even if there is only one stiff-necked person, it will be a wonder if he remains unpunished. For mercy and wrath are with the Lord; he is mighty to forgive, and he pours out wrath.
[12] As great as his mercy, so great is also his reproof; he judges a man according to his deeds.
[13] The sinner will not escape with his plunder, and the patience of the godly will not be frustrated.
[14] He will make room for every act of mercy; every one will receive in accordance with his deeds.
[17] Do not say, "I shall be hidden from the Lord, and who from on high will remember me? Among so many people I shall not be known, for what is my soul in the boundless creation?
[18] Behold, heaven and the highest heaven, the abyss and the earth, will tremble at his visitation.
[19] The mountains also and the foundations of the earth shake with trembling when he looks upon them.
[20] And no mind will reflect on this. Who will ponder his ways?
[21] Like a tempest which no man can see, so most of his works are concealed.
[22] Who will announce his acts of justice? Or who will await them? For the covenant is far off."
[23] This is what one devoid of understanding thinks; a senseless and misguided man thinks foolishly.
[24] Listen to me, my son, and acquire knowledge, and pay close attention to my words.
[25] I will impart instruction by weight, and declare knowledge accurately.
[26] The works of the Lord have existed from the beginning by his creation, and when he made them, he determined their divisions.
[27] He arranged his works in an eternal order, and their dominion for all generations; they neither hunger nor grow weary, and they do not cease from their labors.
[28] They do not crowd one another aside, and they will never disobey his word.
[29] After this the Lord looked upon the earth, and filled it with his good things;
[30] with all kinds of living beings he covered its surface, and to it they return.
[1] Do not desire a multitude of useless children, nor rejoice in ungodly sons.
[2] If they multiply , do not rejoice in them, unless the fear of the Lord is in them.
[3] Do not trust in their survival, and do not rely on their multitude; for one is better than a thousand, and to die childless is better than to have ungodly children.
[4] For through one man of understanding a city will be filled with people, but through a tribe of lawless men it will be made desolate.
[5] Many such things my eye has seen, and my ear has heard things more striking than these.
[6] In an assembly of sinners a fire will be kindled, and in a disobedient nation wrath was kindled.
[7] He was not propitiated for the ancient giants who revolted in their might.
[8] He did not spare the neighbors of Lot, whom he loathed on account of their insolence.
[9] He showed no pity for a nation devoted to destruction, for those destroyed in their sins;
[10] nor for the six hundred thousand men on foot, who rebelliously assembled in their stubbornness.
[11] Even if there is only one stiff-necked person, it will be a wonder if he remains unpunished. For mercy and wrath are with the Lord; he is mighty to forgive, and he pours out wrath.
[12] As great as his mercy, so great is also his reproof; he judges a man according to his deeds.
[13] The sinner will not escape with his plunder, and the patience of the godly will not be frustrated.
[14] He will make room for every act of mercy; every one will receive in accordance with his deeds.
[17] Do not say, "I shall be hidden from the Lord, and who from on high will remember me? Among so many people I shall not be known, for what is my soul in the boundless creation?
[18] Behold, heaven and the highest heaven, the abyss and the earth, will tremble at his visitation.
[19] The mountains also and the foundations of the earth shake with trembling when he looks upon them.
[20] And no mind will reflect on this. Who will ponder his ways?
[21] Like a tempest which no man can see, so most of his works are concealed.
[22] Who will announce his acts of justice? Or who will await them? For the covenant is far off."
[23] This is what one devoid of understanding thinks; a senseless and misguided man thinks foolishly.
[24] Listen to me, my son, and acquire knowledge, and pay close attention to my words.
[25] I will impart instruction by weight, and declare knowledge accurately.
[26] The works of the Lord have existed from the beginning by his creation, and when he made them, he determined their divisions.
[27] He arranged his works in an eternal order, and their dominion for all generations; they neither hunger nor grow weary, and they do not cease from their labors.
[28] They do not crowd one another aside, and they will never disobey his word.
[29] After this the Lord looked upon the earth, and filled it with his good things;
[30] with all kinds of living beings he covered its surface, and to it they return.
Sir.17
[1] The Lord created man out of earth, and turned him back to it again.
[2] He gave to men few days, a limited time, but granted them authority over the things upon the earth.
[3] He endowed them with strength like his own, and made them in his own image.
[4] He placed the fear of them in all living beings, and granted them dominion over beasts and birds.
[6] He made for them tongue and eyes; he gave them ears and a mind for thinking.
[7] He filled them with knowledge and understanding, and showed them good and evil.
[8] He set his eye upon their hearts to show them the majesty of his works.
[10] And they will praise his holy name, to proclaim the grandeur of his works.
[11] He bestowed knowledge upon them, and allotted to them the law of life.
[12] He established with them an eternal covenant, and showed them his judgments.
[13] Their eyes saw his glorious majesty, and their ears heard the glory of his voice.
[14] And he said to them, "Beware of all unrighteousness." And he gave commandment to each of them concerning
his neighbor.
[15] Their ways are always before him, they will not be hid from his eyes.
[17] He appointed a ruler for every nation, but Israel is the Lord's own portion.
[19] All their works are as the sun before him, and his eyes are continually upon their ways.
[20] Their iniquities are not hidden from him, and all their sins are before the Lord.
[22] A man's almsgiving is like a signet with the Lord and he will keep a person's kindness like the apple of his eye.
[23] Afterward he will arise and requite them, and he will bring their recompense on their heads.
[24] Yet to those who repent he grants a return, and he encourages those whose endurance is failing.
[25] Turn to the Lord and forsake your sins; pray in his presence and lessen your offenses.
[26] Return to the Most High and turn away from iniquity, and hate abominations intensely.
[27] Who will sing praises to the Most High in Hades, as do those who are alive and give thanks?
[28] From the dead, as from one who does not exist, thanksgiving has ceased; he who is alive and well sings the Lord's praises.
[29] How great is the mercy of the Lord, and his forgiveness for those who turn to him!
[30] For all things cannot be in men, since a son of man is not immortal.
[31] What is brighter than the sun? Yet its light fails. So flesh and blood devise evil.
[32] He marshals the host of the height of heaven; but all men are dust and ashes.
[1] The Lord created man out of earth, and turned him back to it again.
[2] He gave to men few days, a limited time, but granted them authority over the things upon the earth.
[3] He endowed them with strength like his own, and made them in his own image.
[4] He placed the fear of them in all living beings, and granted them dominion over beasts and birds.
[6] He made for them tongue and eyes; he gave them ears and a mind for thinking.
[7] He filled them with knowledge and understanding, and showed them good and evil.
[8] He set his eye upon their hearts to show them the majesty of his works.
[10] And they will praise his holy name, to proclaim the grandeur of his works.
[11] He bestowed knowledge upon them, and allotted to them the law of life.
[12] He established with them an eternal covenant, and showed them his judgments.
[13] Their eyes saw his glorious majesty, and their ears heard the glory of his voice.
[14] And he said to them, "Beware of all unrighteousness." And he gave commandment to each of them concerning
his neighbor.
[15] Their ways are always before him, they will not be hid from his eyes.
[17] He appointed a ruler for every nation, but Israel is the Lord's own portion.
[19] All their works are as the sun before him, and his eyes are continually upon their ways.
[20] Their iniquities are not hidden from him, and all their sins are before the Lord.
[22] A man's almsgiving is like a signet with the Lord and he will keep a person's kindness like the apple of his eye.
[23] Afterward he will arise and requite them, and he will bring their recompense on their heads.
[24] Yet to those who repent he grants a return, and he encourages those whose endurance is failing.
[25] Turn to the Lord and forsake your sins; pray in his presence and lessen your offenses.
[26] Return to the Most High and turn away from iniquity, and hate abominations intensely.
[27] Who will sing praises to the Most High in Hades, as do those who are alive and give thanks?
[28] From the dead, as from one who does not exist, thanksgiving has ceased; he who is alive and well sings the Lord's praises.
[29] How great is the mercy of the Lord, and his forgiveness for those who turn to him!
[30] For all things cannot be in men, since a son of man is not immortal.
[31] What is brighter than the sun? Yet its light fails. So flesh and blood devise evil.
[32] He marshals the host of the height of heaven; but all men are dust and ashes.
Sir.18
[1] He who lives for ever created the whole universe;
[2] the Lord alone will be declared righteous.
[4] To none has he given power to proclaim his works; and who can search out his mighty deeds?
[5] Who can measure his majestic power? And who can fully recount his mercies?
[6] It is not possible to diminish or increase them, nor is it possible to trace the wonders of the Lord.
[7] When a man has finished, he is just beginning, and when he stops, he will be at a loss.
[8] What is man, and of what use is he? What is his good and what is his evil?
[9] The number of a man's days is great if he reaches a hundred years.
[10] Like a drop of water from the sea and a grain of sand so are a few years in the day of eternity.
[11] Therefore the Lord is patient with them and pours out his mercy upon them.
[12] He sees and recognizes that their end will be evil; therefore he grants them forgiveness in abundance.
[13] The compassion of man is for his neighbor, but the compassion of the Lord is for all living beings. He rebukes and trains and teaches them, and turns them back, as a shepherd his flock.
[14] He has compassion on those who accept his discipline and who are eager for his judgments.
[15] My son, do not mix reproach with your good deeds, nor cause grief by your words when you present a gift.
[16] Does not the dew assuage the scorching heat? So a word is better than a gift.
[17] Indeed, does not a word surpass a good gift? Both are to be found in a gracious man.
[18] A fool is ungracious and abusive, and the gift of a grudging man makes the eyes dim.
[19] Before you speak, learn, and before you fall ill, take care of your health.
[20] Before judgment, examine yourself, and in the hour of visitation you will find forgiveness.
[21] Before falling ill, humble yourself, and when you are on the point of sinning, turn back.
[22] Let nothing hinder you from paying a vow promptly, and do not wait until death to be released from it.
[23] Before making a vow, prepare yourself; and do not be like a man who tempts the Lord.
[24] Think of his wrath on the day of death, and of the moment of vengeance when he turns away his face.
[25] In the time of plenty think of the time of hunger; in the days of wealth think of poverty and need.
[26] From morning to evening conditions change, and all things move swiftly before the Lord.
[27] A wise man is cautious in everything, and in days of sin he guards against wrongdoing.
[28] Every intelligent man knows wisdom, and he praises the one who finds her.
[29] Those who understand sayings become skilled themselves, and pour forth apt proverbs.
[30] Do not follow your base desires, but restrain your appetites.
[31] If you allow your soul to take pleasure in base desire, it will make you the laughingstock of your enemies.
[32] Do not revel in great luxury, lest you become impoverished by its expense.
[33] Do not become a beggar by feasting with borrowed money, when you have nothing in your purse.
[1] He who lives for ever created the whole universe;
[2] the Lord alone will be declared righteous.
[4] To none has he given power to proclaim his works; and who can search out his mighty deeds?
[5] Who can measure his majestic power? And who can fully recount his mercies?
[6] It is not possible to diminish or increase them, nor is it possible to trace the wonders of the Lord.
[7] When a man has finished, he is just beginning, and when he stops, he will be at a loss.
[8] What is man, and of what use is he? What is his good and what is his evil?
[9] The number of a man's days is great if he reaches a hundred years.
[10] Like a drop of water from the sea and a grain of sand so are a few years in the day of eternity.
[11] Therefore the Lord is patient with them and pours out his mercy upon them.
[12] He sees and recognizes that their end will be evil; therefore he grants them forgiveness in abundance.
[13] The compassion of man is for his neighbor, but the compassion of the Lord is for all living beings. He rebukes and trains and teaches them, and turns them back, as a shepherd his flock.
[14] He has compassion on those who accept his discipline and who are eager for his judgments.
[15] My son, do not mix reproach with your good deeds, nor cause grief by your words when you present a gift.
[16] Does not the dew assuage the scorching heat? So a word is better than a gift.
[17] Indeed, does not a word surpass a good gift? Both are to be found in a gracious man.
[18] A fool is ungracious and abusive, and the gift of a grudging man makes the eyes dim.
[19] Before you speak, learn, and before you fall ill, take care of your health.
[20] Before judgment, examine yourself, and in the hour of visitation you will find forgiveness.
[21] Before falling ill, humble yourself, and when you are on the point of sinning, turn back.
[22] Let nothing hinder you from paying a vow promptly, and do not wait until death to be released from it.
[23] Before making a vow, prepare yourself; and do not be like a man who tempts the Lord.
[24] Think of his wrath on the day of death, and of the moment of vengeance when he turns away his face.
[25] In the time of plenty think of the time of hunger; in the days of wealth think of poverty and need.
[26] From morning to evening conditions change, and all things move swiftly before the Lord.
[27] A wise man is cautious in everything, and in days of sin he guards against wrongdoing.
[28] Every intelligent man knows wisdom, and he praises the one who finds her.
[29] Those who understand sayings become skilled themselves, and pour forth apt proverbs.
[30] Do not follow your base desires, but restrain your appetites.
[31] If you allow your soul to take pleasure in base desire, it will make you the laughingstock of your enemies.
[32] Do not revel in great luxury, lest you become impoverished by its expense.
[33] Do not become a beggar by feasting with borrowed money, when you have nothing in your purse.
Sir.19
[1] A workman who is a drunkard will not become rich; he who despises small things will fail little by little.
[2] Wine and women lead intelligent men astray, and the man who consorts with harlots is very reckless.
[3] Decay and worms will inherit him, and the reckless soul will be snatched away.
[4] One who trusts others too quickly is lightminded, and one who sins does wrong to himself.
[5] One who rejoices in wickedness will be condemned,
[6] and for one who hates gossip evil is lessened.
[7] Never repeat a conversation, and you will lose nothing at all.
[8] With friend or foe do not report it, and unless it would be a sin for you, do not disclose it;
[9] for some one has heard you and watched you, and when the time comes he will hate you.
[10] Have you heard a word? Let it die with you. Be brave! It will not make you burst!
[11] With such a word a fool will suffer pangs like a woman in labor with a child.
[12] Like an arrow stuck in the flesh of the thigh, so is a word inside a fool.
[13] Question a friend, perhaps he did not do it; but if he did anything, so that he may do it no more.
[14] Question a neighbor, perhaps he did not say it; but if he said it, so that he may not say it again.
[15] Question a friend, for often it is slander; so do not believe everything you hear.
[16] A person may make a slip without intending it. Who has never sinned with his tongue?
[17] Question your neighbor before you threaten him; and let the law of the Most High take its course.
[20] All wisdom is the fear of the Lord, and in all wisdom there is the fulfilment of the law.
[22] But the knowledge of wickedness is not wisdom, nor is there prudence where sinners take counsel.
[23] There is a cleverness which is abominable, but there is a fool who merely lacks wisdom.
[24] Better is the God-fearing man who lacks intelligence, than the highly prudent man who transgresses the law.
[25] There is a cleverness which is scrupulous but unjust, and there are people who distort kindness to gain a verdict.
[26] There is a rascal bowed down in mourning, but inwardly he is full of deceit.
[27] He hides his face and pretends not to hear; but where no one notices, he will forestall you.
[28] And if by lack of strength he is prevented from sinning, he will do evil when he finds an opportunity.
[29] A man is known by his appearance, and a sensible man is known by his face, when you meet him.
[30] A man's attire and open-mouthed laughter, and a man's manner of walking, show what he is.
[1] A workman who is a drunkard will not become rich; he who despises small things will fail little by little.
[2] Wine and women lead intelligent men astray, and the man who consorts with harlots is very reckless.
[3] Decay and worms will inherit him, and the reckless soul will be snatched away.
[4] One who trusts others too quickly is lightminded, and one who sins does wrong to himself.
[5] One who rejoices in wickedness will be condemned,
[6] and for one who hates gossip evil is lessened.
[7] Never repeat a conversation, and you will lose nothing at all.
[8] With friend or foe do not report it, and unless it would be a sin for you, do not disclose it;
[9] for some one has heard you and watched you, and when the time comes he will hate you.
[10] Have you heard a word? Let it die with you. Be brave! It will not make you burst!
[11] With such a word a fool will suffer pangs like a woman in labor with a child.
[12] Like an arrow stuck in the flesh of the thigh, so is a word inside a fool.
[13] Question a friend, perhaps he did not do it; but if he did anything, so that he may do it no more.
[14] Question a neighbor, perhaps he did not say it; but if he said it, so that he may not say it again.
[15] Question a friend, for often it is slander; so do not believe everything you hear.
[16] A person may make a slip without intending it. Who has never sinned with his tongue?
[17] Question your neighbor before you threaten him; and let the law of the Most High take its course.
[20] All wisdom is the fear of the Lord, and in all wisdom there is the fulfilment of the law.
[22] But the knowledge of wickedness is not wisdom, nor is there prudence where sinners take counsel.
[23] There is a cleverness which is abominable, but there is a fool who merely lacks wisdom.
[24] Better is the God-fearing man who lacks intelligence, than the highly prudent man who transgresses the law.
[25] There is a cleverness which is scrupulous but unjust, and there are people who distort kindness to gain a verdict.
[26] There is a rascal bowed down in mourning, but inwardly he is full of deceit.
[27] He hides his face and pretends not to hear; but where no one notices, he will forestall you.
[28] And if by lack of strength he is prevented from sinning, he will do evil when he finds an opportunity.
[29] A man is known by his appearance, and a sensible man is known by his face, when you meet him.
[30] A man's attire and open-mouthed laughter, and a man's manner of walking, show what he is.
Sir.20
[1] There is a reproof which is not timely; and there is a man who keeps silent but is wise.
[2] How much better it is to reprove than to stay angry! And the one who confesses his fault will be kept from loss.
[4] Like a eunuch's desire to violate a maiden is a man who executes judgments by violence.
[5] There is one who by keeping silent is found wise, while another is detested for being too talkative.
[6] There is one who keeps silent because he has no answer, while another keeps silent because he knows when to speak.
[7] A wise man will be silent until the right moment, but a braggart and fool goes beyond the right moment.
[8] Whoever uses too many words will be loathed, and whoever usurps the right to speak will be hated.
[9] There may be good fortune for a man in adversity, and a windfall may result in a loss.
[10] There is a gift that profits you nothing, and there is a gift that brings a double return.
[11] There are losses because of glory, and there are men who have raised their heads from humble circumstances.
[12] There is a man who buys much for a little, but pays for it seven times over.
[13] The wise man makes himself beloved through his words, but the courtesies of fools are wasted.
[14] A fool's gift will profit you nothing, for he has many eyes instead of one.
[15] He gives little and upbraids much, he opens his mouth like a herald; today he lends and tomorrow he asks it back;
such a one is a hateful man.
[16] A fool will say, "I have no friend, and there is no gratitude for my good deeds; those who eat my bread speak unkindly."
[17] How many will ridicule him, and how often!
[18] A slip on the pavement is better than a slip of the tongue; so the downfall of the wicked will occur speedily.
[19] An ungracious man is like a story told at the wrong time, which is continually on the lips of the ignorant.
[20] A proverb from a fool's lips will be rejected, for he does not tell it at its proper time.
[21] A man may be prevented from sinning by his poverty, so when he rests he feels no remorse.
[22] A man may lose his life through shame, or lose it because of his foolish look.
[23] A man may for shame make promises to a friend, and needlessly make him an enemy.
[24] A lie is an ugly blot on a man; it is continually on the lips of the ignorant.
[25] A thief is preferable to a habitual liar, but the lot of both is ruin.
[26] The disposition of a liar brings disgrace, and his shame is ever with him.
[27] He who speaks wisely will advance himself, and a sensible man will please great men.
[28] Whoever cultivates the soil will heap up his harvest, and whoever pleases great men will atone for injustice.
[29] Presents and gifts blind the eyes of the wise; like a muzzle on the mouth they avert reproofs.
[30] Hidden wisdom and unseen treasure, what advantage is there in either of them?
[31] Better is the man who hides his folly than the man who hides his wisdom.
[1] There is a reproof which is not timely; and there is a man who keeps silent but is wise.
[2] How much better it is to reprove than to stay angry! And the one who confesses his fault will be kept from loss.
[4] Like a eunuch's desire to violate a maiden is a man who executes judgments by violence.
[5] There is one who by keeping silent is found wise, while another is detested for being too talkative.
[6] There is one who keeps silent because he has no answer, while another keeps silent because he knows when to speak.
[7] A wise man will be silent until the right moment, but a braggart and fool goes beyond the right moment.
[8] Whoever uses too many words will be loathed, and whoever usurps the right to speak will be hated.
[9] There may be good fortune for a man in adversity, and a windfall may result in a loss.
[10] There is a gift that profits you nothing, and there is a gift that brings a double return.
[11] There are losses because of glory, and there are men who have raised their heads from humble circumstances.
[12] There is a man who buys much for a little, but pays for it seven times over.
[13] The wise man makes himself beloved through his words, but the courtesies of fools are wasted.
[14] A fool's gift will profit you nothing, for he has many eyes instead of one.
[15] He gives little and upbraids much, he opens his mouth like a herald; today he lends and tomorrow he asks it back;
such a one is a hateful man.
[16] A fool will say, "I have no friend, and there is no gratitude for my good deeds; those who eat my bread speak unkindly."
[17] How many will ridicule him, and how often!
[18] A slip on the pavement is better than a slip of the tongue; so the downfall of the wicked will occur speedily.
[19] An ungracious man is like a story told at the wrong time, which is continually on the lips of the ignorant.
[20] A proverb from a fool's lips will be rejected, for he does not tell it at its proper time.
[21] A man may be prevented from sinning by his poverty, so when he rests he feels no remorse.
[22] A man may lose his life through shame, or lose it because of his foolish look.
[23] A man may for shame make promises to a friend, and needlessly make him an enemy.
[24] A lie is an ugly blot on a man; it is continually on the lips of the ignorant.
[25] A thief is preferable to a habitual liar, but the lot of both is ruin.
[26] The disposition of a liar brings disgrace, and his shame is ever with him.
[27] He who speaks wisely will advance himself, and a sensible man will please great men.
[28] Whoever cultivates the soil will heap up his harvest, and whoever pleases great men will atone for injustice.
[29] Presents and gifts blind the eyes of the wise; like a muzzle on the mouth they avert reproofs.
[30] Hidden wisdom and unseen treasure, what advantage is there in either of them?
[31] Better is the man who hides his folly than the man who hides his wisdom.
Sir.21
[1] Have you sinned, my son? Do so no more, but pray about your former sins.
[2] Flee from sin as from a snake; for if you approach sin, it will bite you. Its teeth are lion's teeth, and destroy the souls of men.
[3] All lawlessness is like a two-edged sword; there is no healing for its wound.
[4] Terror and violence will lay waste riches; thus the house of the proud will be laid waste.
[5] The prayer of a poor man goes from his lips to the ears of God, and his judgment comes speedily.
[6] Whoever hates reproof walks in the steps of the sinner, but he that fears the Lord will repent in his heart.
[7] He who is mighty in speech is known from afar; but the sensible man, when he slips, is aware of it.
[8] A man who builds his house with other people's money is like one who gathers stones for his burial mound.
[9] An assembly of the wicked is like tow gathered together, and their end is a flame of fire.
[10] The way of sinners is smoothly paved with stones, but at its end is the pit of Hades.
[11] Whoever keeps the law controls his thoughts, and wisdom is the fulfilment of the fear of the Lord.
[12] He who is not clever cannot be taught, but there is a cleverness which increases bitterness.
[13] The knowledge of a wise man will increase like a flood, and his counsel like a flowing spring.
[14] The mind of a fool is like a broken jar; it will hold no knowledge.
[15] When a man of understanding hears a wise saying, he will praise it and add to it; when a reveler hears it, he dislikes it
and casts it behind his back.
[16] A fool's narration is like a burden on a journey, but delight will be found in the speech of the intelligent.
[17] The utterance of a sensible man will be sought in the assembly, and they will ponder his words in their minds.
[18] Like a house that has vanished, so is wisdom to a fool; and the knowledge of the ignorant is unexamined talk.
[19] To a senseless man education is fetters on his feet, and like manacles on his right hand.
[20] A fool raises his voice when he laughs, but a clever man smiles quietly.
[21] To a sensible man education is like a golden ornament, and like a bracelet on the right arm.
[22] The foot of a fool rushes into a house, but a man of experience stands respectfully before it.
[23] A boor peers into the house from the door, but a cultivated man remains outside.
[24] It is ill-mannered for a man to listen at a door, and a discreet man is grieved by the disgrace.
[25] The lips of strangers will speak of these things, but the words of the prudent will be weighed in the balance.
[26] The mind of fools is in their mouth, but the mouth of wise men is in their mind.
[27] When an ungodly man curses his adversary, he curses his own soul.
[28] A whisperer defiles his own soul and is hated in his neighborhood.
[1] Have you sinned, my son? Do so no more, but pray about your former sins.
[2] Flee from sin as from a snake; for if you approach sin, it will bite you. Its teeth are lion's teeth, and destroy the souls of men.
[3] All lawlessness is like a two-edged sword; there is no healing for its wound.
[4] Terror and violence will lay waste riches; thus the house of the proud will be laid waste.
[5] The prayer of a poor man goes from his lips to the ears of God, and his judgment comes speedily.
[6] Whoever hates reproof walks in the steps of the sinner, but he that fears the Lord will repent in his heart.
[7] He who is mighty in speech is known from afar; but the sensible man, when he slips, is aware of it.
[8] A man who builds his house with other people's money is like one who gathers stones for his burial mound.
[9] An assembly of the wicked is like tow gathered together, and their end is a flame of fire.
[10] The way of sinners is smoothly paved with stones, but at its end is the pit of Hades.
[11] Whoever keeps the law controls his thoughts, and wisdom is the fulfilment of the fear of the Lord.
[12] He who is not clever cannot be taught, but there is a cleverness which increases bitterness.
[13] The knowledge of a wise man will increase like a flood, and his counsel like a flowing spring.
[14] The mind of a fool is like a broken jar; it will hold no knowledge.
[15] When a man of understanding hears a wise saying, he will praise it and add to it; when a reveler hears it, he dislikes it
and casts it behind his back.
[16] A fool's narration is like a burden on a journey, but delight will be found in the speech of the intelligent.
[17] The utterance of a sensible man will be sought in the assembly, and they will ponder his words in their minds.
[18] Like a house that has vanished, so is wisdom to a fool; and the knowledge of the ignorant is unexamined talk.
[19] To a senseless man education is fetters on his feet, and like manacles on his right hand.
[20] A fool raises his voice when he laughs, but a clever man smiles quietly.
[21] To a sensible man education is like a golden ornament, and like a bracelet on the right arm.
[22] The foot of a fool rushes into a house, but a man of experience stands respectfully before it.
[23] A boor peers into the house from the door, but a cultivated man remains outside.
[24] It is ill-mannered for a man to listen at a door, and a discreet man is grieved by the disgrace.
[25] The lips of strangers will speak of these things, but the words of the prudent will be weighed in the balance.
[26] The mind of fools is in their mouth, but the mouth of wise men is in their mind.
[27] When an ungodly man curses his adversary, he curses his own soul.
[28] A whisperer defiles his own soul and is hated in his neighborhood.
Sir.22
[1] The indolent may be compared to a filthy stone, and every one hisses at his disgrace.
[2] The indolent may be compared to the filth of dunghills; any one that picks it up will shake it off his hand.
[3] It is a disgrace to be the father of an undisciplined son, and the birth of a daughter is a loss.
[4] A sensible daughter obtains her husband, but one who acts shamefully brings grief to her father.
[5] An impudent daughter disgraces father and husband, and will be despised by both.
[6] Like music in mourning is a tale told at the wrong time, but chastising and discipline are wisdom at all times.
[7] He who teaches a fool is like one who glues potsherds together, or who rouses a sleeper from deep slumber.
[8] He who tells a story to a fool tells it to a drowsy man; and at the end he will say, "What is it?"
[11] Weep for the dead, for he lacks the light; and weep for the fool, for he lacks intelligence; weep less bitterly for the dead, for he has attained rest; but the life of the fool is worse than death.
[12] Mourning for the dead lasts seven days, but for a fool or an ungodly man it lasts all his life.
[13] Do not talk much with a foolish man, and do not visit an unintelligent man; guard yourself from him to escape trouble,
and you will not be soiled when he shakes himself off; avoid him and you will find rest, and you will never be wearied by his madness.
[14] What is heavier than lead? And what is its name except "Fool"?
[15] Sand, salt, and a piece of iron are easier to bear than a stupid man.
[16] A wooden beam firmly bonded into a building will not be torn loose by an earthquake; so the mind firmly fixed on a reasonable counsel will not be afraid in a crisis.
[17] A mind settled on an intelligent thought is like the stucco decoration on the wall of a colonnade.
[18] Fences set on a high place will not stand firm against the wind; so a timid heart with a fool's purpose will not stand firm against any fear.
[19] A man who pricks an eye will make tears fall, and one who pricks the heart makes it show feeling.
[20] One who throws a stone at birds scares them away, and one who reviles a friend will break off the friendship.
[21] Even if you have drawn your sword against a friend, do not despair, for a renewal of friendship is possible.
[22] If you have opened your mouth against your friend, do not worry, for reconciliation is possible; but as for reviling, arrogance, disclosure of secrets, or a treacherous blow -- in these cases any friend will flee.
[23] Gain the trust of your neighbor in his poverty, that you may rejoice with him in his prosperity; stand by him in time of affliction, that you may share with him in his inheritance.
[24] The vapor and smoke of the furnace precede the fire; so insults precede bloodshed.
[25] I will not be ashamed to protect a friend, and I will not hide from him;
[26] but if some harm should happen to me because of him, whoever hears of it will beware of him.
[27] O that a guard were set over my mouth, and a seal of prudence upon my lips, that it may keep me from falling, so that my tongue may not destroy me!
[1] The indolent may be compared to a filthy stone, and every one hisses at his disgrace.
[2] The indolent may be compared to the filth of dunghills; any one that picks it up will shake it off his hand.
[3] It is a disgrace to be the father of an undisciplined son, and the birth of a daughter is a loss.
[4] A sensible daughter obtains her husband, but one who acts shamefully brings grief to her father.
[5] An impudent daughter disgraces father and husband, and will be despised by both.
[6] Like music in mourning is a tale told at the wrong time, but chastising and discipline are wisdom at all times.
[7] He who teaches a fool is like one who glues potsherds together, or who rouses a sleeper from deep slumber.
[8] He who tells a story to a fool tells it to a drowsy man; and at the end he will say, "What is it?"
[11] Weep for the dead, for he lacks the light; and weep for the fool, for he lacks intelligence; weep less bitterly for the dead, for he has attained rest; but the life of the fool is worse than death.
[12] Mourning for the dead lasts seven days, but for a fool or an ungodly man it lasts all his life.
[13] Do not talk much with a foolish man, and do not visit an unintelligent man; guard yourself from him to escape trouble,
and you will not be soiled when he shakes himself off; avoid him and you will find rest, and you will never be wearied by his madness.
[14] What is heavier than lead? And what is its name except "Fool"?
[15] Sand, salt, and a piece of iron are easier to bear than a stupid man.
[16] A wooden beam firmly bonded into a building will not be torn loose by an earthquake; so the mind firmly fixed on a reasonable counsel will not be afraid in a crisis.
[17] A mind settled on an intelligent thought is like the stucco decoration on the wall of a colonnade.
[18] Fences set on a high place will not stand firm against the wind; so a timid heart with a fool's purpose will not stand firm against any fear.
[19] A man who pricks an eye will make tears fall, and one who pricks the heart makes it show feeling.
[20] One who throws a stone at birds scares them away, and one who reviles a friend will break off the friendship.
[21] Even if you have drawn your sword against a friend, do not despair, for a renewal of friendship is possible.
[22] If you have opened your mouth against your friend, do not worry, for reconciliation is possible; but as for reviling, arrogance, disclosure of secrets, or a treacherous blow -- in these cases any friend will flee.
[23] Gain the trust of your neighbor in his poverty, that you may rejoice with him in his prosperity; stand by him in time of affliction, that you may share with him in his inheritance.
[24] The vapor and smoke of the furnace precede the fire; so insults precede bloodshed.
[25] I will not be ashamed to protect a friend, and I will not hide from him;
[26] but if some harm should happen to me because of him, whoever hears of it will beware of him.
[27] O that a guard were set over my mouth, and a seal of prudence upon my lips, that it may keep me from falling, so that my tongue may not destroy me!
Sir.23
[1] O Lord, Father and Ruler of my life, do not abandon me to their counsel, and let me not fall because of them!
[2] O that whips were set over my thoughts, and the discipline of wisdom over my mind! That they may not spare me in my errors, and that it may not pass by my sins;
[3] in order that my mistakes may not be multiplied, and my sins may not abound; then I will not fall before my adversaries, and my enemy will not rejoice over me.
[4] O Lord, Father and God of my life, do not give me haughty eyes,
[5] and remove from me evil desire.
[6] Let neither gluttony nor lust overcome me, and do not surrender me to a shameless soul.
[7] Listen, my children, to instruction concerning speech; the one who observes it will never be caught.
[8] The sinner is overtaken through his lips, the reviler and the arrogant are tripped by them.
[9] Do not accustom your mouth to oaths, and do not habitually utter the name of the Holy One;
[10] for as a servant who is continually examined under torture will not lack bruises, so also the man who always swears and utters the Name will not be cleansed from sin.
[11] A man who swears many oaths will be filled with iniquity, and the scourge will not leave his house; if he offends, his sin remains on him, and if he disregards it, he sins doubly; if he has sworn needlessly, he will not be justified, for his house will be filled with calamities.
[12] There is an utterance which is comparable to death; may it never be found in the inheritance of Jacob! For all these errors will be far from the godly, and they will not wallow in sins.
[13] Do not accustom your mouth to lewd vulgarity, for it involves sinful speech.
[14] Remember your father and mother when you sit among great men; lest you be forgetful in their presence, and be deemed a fool on account of your habits; then you will wish that you had never been born, and you will curse the day of your birth.
[15] A man accustomed to use insulting words will never become disciplined all his days.
[16] Two sorts of men multiply sins, and a third incurs wrath. The soul heated like a burning fire will not be quenched until it is consumed; a man who commits fornication with his near of kin will never cease until the fire burns him up.
[17] To a fornicator all bread tastes sweet; he will never cease until he dies.
[18] A man who breaks his marriage vows says to himself, "Who sees me? Darkness surrounds me, and the walls hide me, and no one sees me. Why should I fear? The Most High will not take notice of my sins."
[19] His fear is confined to the eyes of men, and he does not realize that the eyes of the Lord are ten thousand times brighter than the sun; they look upon all the ways of men, and perceive even the hidden places.
[20] Before the universe was created, it was known to him; so it was also after it was finished.
[21] This man will be punished in the streets of the city, and where he least suspects it, he will be seized.
[22] So it is with a woman who leaves her husband and provides an heir by a stranger.
[23] For first of all, she has disobeyed the law of the Most High; second, she has committed an offense against her husband; and third, she has committed adultery through harlotry and brought forth children by another man.
[24] She herself will be brought before the assembly, and punishment will fall on her children.
[25] Her children will not take root, and her branches will not bear fruit.
[26] She will leave her memory for a curse, and her disgrace will not be blotted out.
[27] Those who survive her will recognize that nothing is better than the fear of the Lord, and nothing sweeter than to heed the commandments of the Lord.
[1] O Lord, Father and Ruler of my life, do not abandon me to their counsel, and let me not fall because of them!
[2] O that whips were set over my thoughts, and the discipline of wisdom over my mind! That they may not spare me in my errors, and that it may not pass by my sins;
[3] in order that my mistakes may not be multiplied, and my sins may not abound; then I will not fall before my adversaries, and my enemy will not rejoice over me.
[4] O Lord, Father and God of my life, do not give me haughty eyes,
[5] and remove from me evil desire.
[6] Let neither gluttony nor lust overcome me, and do not surrender me to a shameless soul.
[7] Listen, my children, to instruction concerning speech; the one who observes it will never be caught.
[8] The sinner is overtaken through his lips, the reviler and the arrogant are tripped by them.
[9] Do not accustom your mouth to oaths, and do not habitually utter the name of the Holy One;
[10] for as a servant who is continually examined under torture will not lack bruises, so also the man who always swears and utters the Name will not be cleansed from sin.
[11] A man who swears many oaths will be filled with iniquity, and the scourge will not leave his house; if he offends, his sin remains on him, and if he disregards it, he sins doubly; if he has sworn needlessly, he will not be justified, for his house will be filled with calamities.
[12] There is an utterance which is comparable to death; may it never be found in the inheritance of Jacob! For all these errors will be far from the godly, and they will not wallow in sins.
[13] Do not accustom your mouth to lewd vulgarity, for it involves sinful speech.
[14] Remember your father and mother when you sit among great men; lest you be forgetful in their presence, and be deemed a fool on account of your habits; then you will wish that you had never been born, and you will curse the day of your birth.
[15] A man accustomed to use insulting words will never become disciplined all his days.
[16] Two sorts of men multiply sins, and a third incurs wrath. The soul heated like a burning fire will not be quenched until it is consumed; a man who commits fornication with his near of kin will never cease until the fire burns him up.
[17] To a fornicator all bread tastes sweet; he will never cease until he dies.
[18] A man who breaks his marriage vows says to himself, "Who sees me? Darkness surrounds me, and the walls hide me, and no one sees me. Why should I fear? The Most High will not take notice of my sins."
[19] His fear is confined to the eyes of men, and he does not realize that the eyes of the Lord are ten thousand times brighter than the sun; they look upon all the ways of men, and perceive even the hidden places.
[20] Before the universe was created, it was known to him; so it was also after it was finished.
[21] This man will be punished in the streets of the city, and where he least suspects it, he will be seized.
[22] So it is with a woman who leaves her husband and provides an heir by a stranger.
[23] For first of all, she has disobeyed the law of the Most High; second, she has committed an offense against her husband; and third, she has committed adultery through harlotry and brought forth children by another man.
[24] She herself will be brought before the assembly, and punishment will fall on her children.
[25] Her children will not take root, and her branches will not bear fruit.
[26] She will leave her memory for a curse, and her disgrace will not be blotted out.
[27] Those who survive her will recognize that nothing is better than the fear of the Lord, and nothing sweeter than to heed the commandments of the Lord.
Sir.24
[1] Wisdom will praise herself, and will glory in the midst of her people.
[2] In the assembly of the Most High she will open her mouth, and in the presence of his host she will glory:
[3] "I came forth from the mouth of the Most High, and covered the earth like a mist.
[4] I dwelt in high places, and my throne was in a pillar of cloud.
[5] Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss.
[6] In the waves of the sea, in the whole earth, and in every people and nation I have gotten a possession.
[7] Among all these I sought a resting place; I sought in whose territory I might lodge.
[8] "Then the Creator of all things gave me a commandment, and the one who created me assigned a place for my tent.
And he said, `Make your dwelling in Jacob, and in Israel receive your inheritance.'
[9] From eternity, in the beginning, he created me, and for eternity I shall not cease to exist.
[10] In the holy tabernacle I ministered before him, and so I was established in Zion.
[11] In the beloved city likewise he gave me a resting place, and in Jerusalem was my dominion.
[12] So I took root in an honored people, in the portion of the Lord, who is their inheritance.
[13] "I grew tall like a cedar in Lebanon, and like a cypress on the heights of Hermon.
[14] I grew tall like a palm tree in En-ge'di, and like rose plants in Jericho; like a beautiful olive tree in the field, and like a plane tree I grew tall.
[15] Like cassia and camel's thorn I gave forth the aroma of spices, and like choice myrrh I spread a pleasant odor, like galbanum, onycha, and stacte, and like the fragrance of frankincense in the tabernacle.
[16] Like a terebinth I spread out my branches, and my branches are glorious and graceful.
[17] Like a vine I caused loveliness to bud, and my blossoms became glorious and abundant fruit.
[19] "Come to me, you who desire me, and eat your fill of my produce.
[20] For the remembrance of me is sweeter than honey, and my inheritance sweeter than the honeycomb.
[21] Those who eat me will hunger for more, and those who drink me will thirst for more.
[22] Whoever obeys me will not be put to shame, and those who work with my help will not sin."
[23] All this is the book of the covenant of the Most High God, the law which Moses commanded us as an inheritance for the congregations of Jacob.
[25] It fills men with wisdom, like the Pishon, and like the Tigris at the time of the first fruits.
[26] It makes them full of understanding, like the Euphrates, and like the Jordan at harvest time.
[27] It makes instruction shine forth like light, like the Gihon at the time of vintage.
[28] Just as the first man did not know her perfectly, the last one has not fathomed her;
[29] for her thought is more abundant than the sea, and her counsel deeper than the great abyss.
[30] I went forth like a canal from a river and like a water channel into a garden.
[31] I said, "I will water my orchard and drench my garden plot"; and lo, my canal became a river, and my river became a sea.
[32] I will again make instruction shine forth like the dawn, and I will make it shine afar;
[33] I will again pour out teaching like prophecy, and leave it to all future generations.
[34] Observe that I have not labored for myself alone, but for all who seek instruction.
[1] Wisdom will praise herself, and will glory in the midst of her people.
[2] In the assembly of the Most High she will open her mouth, and in the presence of his host she will glory:
[3] "I came forth from the mouth of the Most High, and covered the earth like a mist.
[4] I dwelt in high places, and my throne was in a pillar of cloud.
[5] Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss.
[6] In the waves of the sea, in the whole earth, and in every people and nation I have gotten a possession.
[7] Among all these I sought a resting place; I sought in whose territory I might lodge.
[8] "Then the Creator of all things gave me a commandment, and the one who created me assigned a place for my tent.
And he said, `Make your dwelling in Jacob, and in Israel receive your inheritance.'
[9] From eternity, in the beginning, he created me, and for eternity I shall not cease to exist.
[10] In the holy tabernacle I ministered before him, and so I was established in Zion.
[11] In the beloved city likewise he gave me a resting place, and in Jerusalem was my dominion.
[12] So I took root in an honored people, in the portion of the Lord, who is their inheritance.
[13] "I grew tall like a cedar in Lebanon, and like a cypress on the heights of Hermon.
[14] I grew tall like a palm tree in En-ge'di, and like rose plants in Jericho; like a beautiful olive tree in the field, and like a plane tree I grew tall.
[15] Like cassia and camel's thorn I gave forth the aroma of spices, and like choice myrrh I spread a pleasant odor, like galbanum, onycha, and stacte, and like the fragrance of frankincense in the tabernacle.
[16] Like a terebinth I spread out my branches, and my branches are glorious and graceful.
[17] Like a vine I caused loveliness to bud, and my blossoms became glorious and abundant fruit.
[19] "Come to me, you who desire me, and eat your fill of my produce.
[20] For the remembrance of me is sweeter than honey, and my inheritance sweeter than the honeycomb.
[21] Those who eat me will hunger for more, and those who drink me will thirst for more.
[22] Whoever obeys me will not be put to shame, and those who work with my help will not sin."
[23] All this is the book of the covenant of the Most High God, the law which Moses commanded us as an inheritance for the congregations of Jacob.
[25] It fills men with wisdom, like the Pishon, and like the Tigris at the time of the first fruits.
[26] It makes them full of understanding, like the Euphrates, and like the Jordan at harvest time.
[27] It makes instruction shine forth like light, like the Gihon at the time of vintage.
[28] Just as the first man did not know her perfectly, the last one has not fathomed her;
[29] for her thought is more abundant than the sea, and her counsel deeper than the great abyss.
[30] I went forth like a canal from a river and like a water channel into a garden.
[31] I said, "I will water my orchard and drench my garden plot"; and lo, my canal became a river, and my river became a sea.
[32] I will again make instruction shine forth like the dawn, and I will make it shine afar;
[33] I will again pour out teaching like prophecy, and leave it to all future generations.
[34] Observe that I have not labored for myself alone, but for all who seek instruction.
Sir.25
[1] My soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men; agreement between brothers, friendship between neighbors, and a wife and a husband who live in harmony.
[2] My soul hates three kinds of men, and I am greatly offended at their life: a beggar who is proud, a rich man who is a liar, and an adulterous old man who lacks good sense.
[3] You have gathered nothing in your youth; how then can you find anything in your old age?
[4] What an attractive thing is judgment in gray-haired men, and for the aged to possess good counsel!
[5] How attractive is wisdom in the aged, and understanding and counsel in honorable men!
[6] Rich experience is the crown of the aged, and their boast is the fear of the Lord.
[7] With nine thoughts I have gladdened my heart, and a tenth I shall tell with my tongue: a man rejoicing in his children;
a man who lives to see the downfall of his foes;
[8] happy is he who lives with an intelligent wife, and he who has not made a slip with his tongue, and he who has not served a man inferior to himself;
[9] happy is he who has gained good sense, and he who speaks to attentive listeners.
[10] How great is he who has gained wisdom! But there is no one superior to him who fears the Lord.
[11] The fear of the Lord surpasses everything; to whom shall be likened the one who holds it fast?
[13] Any wound, but not a wound of the heart! Any wickedness, but not the wickedness of a wife!
[14] Any attack, but not an attack from those who hate! And any vengeance, but not the vengeance of enemies!
[15] There is no venom worse than a snake's venom, and no wrath worse than an enemy's wrath.
[16] I would rather dwell with a lion and a dragon than dwell with an evil wife.
[17] The wickedness of a wife changes her appearance, and darkens her face like that of a bear.
[18] Her husband takes his meals among the neighbors, and he cannot help sighing bitterly.
[19] Any iniquity is insignificant compared to a wife's iniquity; may a sinner's lot befall her!
[20] A sandy ascent for the feet of the aged -- such is a garrulous wife for a quiet husband.
[21] Do not be ensnared by a woman's beauty, and do not desire a woman for her possessions.
[22] There is wrath and impudence and great disgrace when a wife supports her husband.
[23] A dejected mind, a gloomy face, and a wounded heart are caused by an evil wife. Drooping hands and weak knees
are caused by the wife who does not make her husband happy.
[24] From a woman sin had its beginning, and because of her we all die.
[25] Allow no outlet to water, and no boldness of speech in an evil wife.
[26] If she does not go as you direct, separate her from yourself.
[1] My soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men; agreement between brothers, friendship between neighbors, and a wife and a husband who live in harmony.
[2] My soul hates three kinds of men, and I am greatly offended at their life: a beggar who is proud, a rich man who is a liar, and an adulterous old man who lacks good sense.
[3] You have gathered nothing in your youth; how then can you find anything in your old age?
[4] What an attractive thing is judgment in gray-haired men, and for the aged to possess good counsel!
[5] How attractive is wisdom in the aged, and understanding and counsel in honorable men!
[6] Rich experience is the crown of the aged, and their boast is the fear of the Lord.
[7] With nine thoughts I have gladdened my heart, and a tenth I shall tell with my tongue: a man rejoicing in his children;
a man who lives to see the downfall of his foes;
[8] happy is he who lives with an intelligent wife, and he who has not made a slip with his tongue, and he who has not served a man inferior to himself;
[9] happy is he who has gained good sense, and he who speaks to attentive listeners.
[10] How great is he who has gained wisdom! But there is no one superior to him who fears the Lord.
[11] The fear of the Lord surpasses everything; to whom shall be likened the one who holds it fast?
[13] Any wound, but not a wound of the heart! Any wickedness, but not the wickedness of a wife!
[14] Any attack, but not an attack from those who hate! And any vengeance, but not the vengeance of enemies!
[15] There is no venom worse than a snake's venom, and no wrath worse than an enemy's wrath.
[16] I would rather dwell with a lion and a dragon than dwell with an evil wife.
[17] The wickedness of a wife changes her appearance, and darkens her face like that of a bear.
[18] Her husband takes his meals among the neighbors, and he cannot help sighing bitterly.
[19] Any iniquity is insignificant compared to a wife's iniquity; may a sinner's lot befall her!
[20] A sandy ascent for the feet of the aged -- such is a garrulous wife for a quiet husband.
[21] Do not be ensnared by a woman's beauty, and do not desire a woman for her possessions.
[22] There is wrath and impudence and great disgrace when a wife supports her husband.
[23] A dejected mind, a gloomy face, and a wounded heart are caused by an evil wife. Drooping hands and weak knees
are caused by the wife who does not make her husband happy.
[24] From a woman sin had its beginning, and because of her we all die.
[25] Allow no outlet to water, and no boldness of speech in an evil wife.
[26] If she does not go as you direct, separate her from yourself.
Sir.26
[1] Happy is the husband of a good wife; the number of his days will be doubled.
[2] A loyal wife rejoices her husband, and he will complete his years in peace.
[3] A good wife is a great blessing; she will be granted among the blessings of the man who fears the Lord.
[4] Whether rich or poor, his heart is glad, and at all times his face is cheerful.
[5] Of three things my heart is afraid, and of a fourth I am frightened: The slander of a city, the gathering of a mob, and false accusation -- all these are worse than death.
[6] There is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all.
[7] An evil wife is an ox yoke which chafes; taking hold of her is like grasping a scorpion.
[8] There is great anger when a wife is drunken; she will not hide her shame.
[9] A wife's harlotry shows in her lustful eyes, and she is known by her eyelids.
[10] Keep strict watch over a headstrong daughter, lest, when she finds liberty, she use it to her hurt.
[11] Be on guard against her impudent eye, and do not wonder if she sins against you.
[12] As a thirsty wayfarer opens his mouth and drinks from any water near him, so will she sit in front of every post and open her quiver to the arrow.
[13] A wife's charm delights her husband, and her skill puts fat on his bones.
[14] A silent wife is a gift of the Lord, and there is nothing so precious as a disciplined soul.
[15] A modest wife adds charm to charm, and no balance can weigh the value of a chaste soul.
[16] Like the sun rising in the heights of the Lord, so is the beauty of a good wife in her well-ordered home.
[17] Like the shining lamp on the holy lampstand, so is a beautiful face on a stately figure.
[18] Like pillars of gold on a base of silver, so are beautiful feet with a steadfast heart.
[28] At two things my heart is grieved, and because of a third anger comes over me: a warrior in want through poverty,
and intelligent men who are treated contemptuously; a man who turns back from righteousness to sin -- the Lord will prepare him for the sword!
[29] A merchant can hardly keep from wrongdoing, and a tradesman will not be declared innocent of sin.
[1] Happy is the husband of a good wife; the number of his days will be doubled.
[2] A loyal wife rejoices her husband, and he will complete his years in peace.
[3] A good wife is a great blessing; she will be granted among the blessings of the man who fears the Lord.
[4] Whether rich or poor, his heart is glad, and at all times his face is cheerful.
[5] Of three things my heart is afraid, and of a fourth I am frightened: The slander of a city, the gathering of a mob, and false accusation -- all these are worse than death.
[6] There is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all.
[7] An evil wife is an ox yoke which chafes; taking hold of her is like grasping a scorpion.
[8] There is great anger when a wife is drunken; she will not hide her shame.
[9] A wife's harlotry shows in her lustful eyes, and she is known by her eyelids.
[10] Keep strict watch over a headstrong daughter, lest, when she finds liberty, she use it to her hurt.
[11] Be on guard against her impudent eye, and do not wonder if she sins against you.
[12] As a thirsty wayfarer opens his mouth and drinks from any water near him, so will she sit in front of every post and open her quiver to the arrow.
[13] A wife's charm delights her husband, and her skill puts fat on his bones.
[14] A silent wife is a gift of the Lord, and there is nothing so precious as a disciplined soul.
[15] A modest wife adds charm to charm, and no balance can weigh the value of a chaste soul.
[16] Like the sun rising in the heights of the Lord, so is the beauty of a good wife in her well-ordered home.
[17] Like the shining lamp on the holy lampstand, so is a beautiful face on a stately figure.
[18] Like pillars of gold on a base of silver, so are beautiful feet with a steadfast heart.
[28] At two things my heart is grieved, and because of a third anger comes over me: a warrior in want through poverty,
and intelligent men who are treated contemptuously; a man who turns back from righteousness to sin -- the Lord will prepare him for the sword!
[29] A merchant can hardly keep from wrongdoing, and a tradesman will not be declared innocent of sin.
Sir.27
[1] Many have committed sin for a trifle, and whoever seeks to get rich will avert his eyes.
[2] As a stake is driven firmly into a fissure between stones, so sin is wedged in between selling and buying.
[3] If a man is not steadfast and zealous in the fear of the Lord, his house will be quickly overthrown.
[4] When a sieve is shaken, the refuse remains; so a man's filth remains in his thoughts.
[5] The kiln tests the potter's vessels; so the test of a man is in his reasoning.
[6] The fruit discloses the cultivation of a tree; so the expression of a thought discloses the cultivation of a man's mind.
[7] Do not praise a man before you hear him reason, for this is the test of men.
[8] If you pursue justice, you will attain it and wear it as a glorious robe.
[9] Birds flock with their kind; so truth returns to those who practice it.
[10] A lion lies in wait for prey; so does sin for the workers of iniquity.
[11] The talk of the godly man is always wise, but the fool changes like the moon.
[12] Among stupid people watch for a chance to leave, but among thoughtful people stay on.
[13] The talk of fools is offensive, and their laughter is wantonly sinful.
[14] The talk of men given to swearing makes one's hair stand on end, and their quarrels make a man stop his ears.
[15] The strife of the proud leads to bloodshed, and their abuse is grievous to hear.
[16] Whoever betrays secrets destroys confidence, and he will never find a congenial friend.
[17] Love your friend and keep faith with him; but if you betray his secrets, do not run after him.
[18] For as a man destroys his enemy, so you have destroyed the friendship of your neighbor.
[19] And as you allow a bird to escape from your hand, so you have let your neighbor go, and will not catch him again.
[20] Do not go after him, for he is too far off, and has escaped like a gazelle from a snare.
[21] For a wound may be bandaged, and there is reconciliation after abuse, but whoever has betrayed secrets is without hope.
[22] Whoever winks his eye plans evil deeds, and no one can keep him from them.
[23] In your presence his mouth is all sweetness, and he admires your words; but later he will twist his speech and with your own words he will give offense.
[24] I have hated many things, but none to be compared to him; even the Lord will hate him.
[25] Whoever throws a stone straight up throws it on his own head; and a treacherous blow opens up wounds.
[26] He who digs a pit will fall into it, and he who sets a snare will be caught in it.
[27] If a man does evil, it will roll back upon him, and he will not know where it came from.
[28] Mockery and abuse issue from the proud man, but vengeance lies in wait for him like a lion.
[29] Those who rejoice in the fall of the godly will be caught in a snare, and pain will consume them before their death.
[30] Anger and wrath, these also are abominations, and the sinful man will possess them.
[1] Many have committed sin for a trifle, and whoever seeks to get rich will avert his eyes.
[2] As a stake is driven firmly into a fissure between stones, so sin is wedged in between selling and buying.
[3] If a man is not steadfast and zealous in the fear of the Lord, his house will be quickly overthrown.
[4] When a sieve is shaken, the refuse remains; so a man's filth remains in his thoughts.
[5] The kiln tests the potter's vessels; so the test of a man is in his reasoning.
[6] The fruit discloses the cultivation of a tree; so the expression of a thought discloses the cultivation of a man's mind.
[7] Do not praise a man before you hear him reason, for this is the test of men.
[8] If you pursue justice, you will attain it and wear it as a glorious robe.
[9] Birds flock with their kind; so truth returns to those who practice it.
[10] A lion lies in wait for prey; so does sin for the workers of iniquity.
[11] The talk of the godly man is always wise, but the fool changes like the moon.
[12] Among stupid people watch for a chance to leave, but among thoughtful people stay on.
[13] The talk of fools is offensive, and their laughter is wantonly sinful.
[14] The talk of men given to swearing makes one's hair stand on end, and their quarrels make a man stop his ears.
[15] The strife of the proud leads to bloodshed, and their abuse is grievous to hear.
[16] Whoever betrays secrets destroys confidence, and he will never find a congenial friend.
[17] Love your friend and keep faith with him; but if you betray his secrets, do not run after him.
[18] For as a man destroys his enemy, so you have destroyed the friendship of your neighbor.
[19] And as you allow a bird to escape from your hand, so you have let your neighbor go, and will not catch him again.
[20] Do not go after him, for he is too far off, and has escaped like a gazelle from a snare.
[21] For a wound may be bandaged, and there is reconciliation after abuse, but whoever has betrayed secrets is without hope.
[22] Whoever winks his eye plans evil deeds, and no one can keep him from them.
[23] In your presence his mouth is all sweetness, and he admires your words; but later he will twist his speech and with your own words he will give offense.
[24] I have hated many things, but none to be compared to him; even the Lord will hate him.
[25] Whoever throws a stone straight up throws it on his own head; and a treacherous blow opens up wounds.
[26] He who digs a pit will fall into it, and he who sets a snare will be caught in it.
[27] If a man does evil, it will roll back upon him, and he will not know where it came from.
[28] Mockery and abuse issue from the proud man, but vengeance lies in wait for him like a lion.
[29] Those who rejoice in the fall of the godly will be caught in a snare, and pain will consume them before their death.
[30] Anger and wrath, these also are abominations, and the sinful man will possess them.
Sir.28
[1] He that takes vengeance will suffer vengeance from the Lord, and he will firmly establish his sins.
[2] Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray.
[3] Does a man harbor anger against another, and yet seek for healing from the Lord?
[4] Does he have no mercy toward a man like himself, and yet pray for his own sins?
[5] If he himself, being flesh, maintains wrath, who will make expiation for his sins?
[6] Remember the end of your life, and cease from enmity, remember destruction and death, and be true to the commandments.
[7] Remember the commandments, and do not be angry with your neighbor; remember the covenant of the Most High, and overlook ignorance.
[8] Refrain from strife, and you will lessen sins; for a man given to anger will kindle strife,
[9] and a sinful man will disturb friends and inject enmity among those who are at peace.
[10] In proportion to the fuel for the fire, so will be the burning, and in proportion to the obstinacy of strife will be the burning; in proportion to the strength of the man will be his anger, and in proportion to his wealth he will heighten his wrath.
[11] A hasty quarrel kindles fire, and urgent strife sheds blood.
[12] If you blow on a spark, it will glow; if you spit on it, it will be put out; and both come out of your mouth.
[13] Curse the whisperer and deceiver, for he has destroyed many who were at peace.
[14] Slander has shaken many, and scattered them from nation to nation, and destroyed strong cities, and overturned the houses of great men.
[15] Slander has driven away courageous women, and deprived them of the fruit of their toil.
[16] Whoever pays heed to slander will not find rest, nor will he settle down in peace.
[17] The blow of a whip raises a welt, but a blow of the tongue crushes the bones.
[18] Many have fallen by the edge of the sword, but not so many as have fallen because of the tongue.
[19] Happy is the man who is protected from it, who has not been exposed to its anger, who has not borne its yoke,
and has not been bound with its fetters;
[20] for its yoke is a yoke of iron, and its fetters are fetters of bronze;
[21] its death is an evil death, and Hades is preferable to it.
[22] It will not be master over the godly, and they will not be burned in its flame.
[23] Those who forsake the Lord will fall into its power; it will burn among them and will not be put out. It will be sent out against them like a lion; like a leopard it will mangle them.
[24] See that you fence in your property with thorns, lock up your silver and gold,
[25] make balances and scales for your words, and make a door and a bolt for your mouth.
[26] Beware lest you err with your tongue, lest you fall before him who lies in wait.
[1] He that takes vengeance will suffer vengeance from the Lord, and he will firmly establish his sins.
[2] Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray.
[3] Does a man harbor anger against another, and yet seek for healing from the Lord?
[4] Does he have no mercy toward a man like himself, and yet pray for his own sins?
[5] If he himself, being flesh, maintains wrath, who will make expiation for his sins?
[6] Remember the end of your life, and cease from enmity, remember destruction and death, and be true to the commandments.
[7] Remember the commandments, and do not be angry with your neighbor; remember the covenant of the Most High, and overlook ignorance.
[8] Refrain from strife, and you will lessen sins; for a man given to anger will kindle strife,
[9] and a sinful man will disturb friends and inject enmity among those who are at peace.
[10] In proportion to the fuel for the fire, so will be the burning, and in proportion to the obstinacy of strife will be the burning; in proportion to the strength of the man will be his anger, and in proportion to his wealth he will heighten his wrath.
[11] A hasty quarrel kindles fire, and urgent strife sheds blood.
[12] If you blow on a spark, it will glow; if you spit on it, it will be put out; and both come out of your mouth.
[13] Curse the whisperer and deceiver, for he has destroyed many who were at peace.
[14] Slander has shaken many, and scattered them from nation to nation, and destroyed strong cities, and overturned the houses of great men.
[15] Slander has driven away courageous women, and deprived them of the fruit of their toil.
[16] Whoever pays heed to slander will not find rest, nor will he settle down in peace.
[17] The blow of a whip raises a welt, but a blow of the tongue crushes the bones.
[18] Many have fallen by the edge of the sword, but not so many as have fallen because of the tongue.
[19] Happy is the man who is protected from it, who has not been exposed to its anger, who has not borne its yoke,
and has not been bound with its fetters;
[20] for its yoke is a yoke of iron, and its fetters are fetters of bronze;
[21] its death is an evil death, and Hades is preferable to it.
[22] It will not be master over the godly, and they will not be burned in its flame.
[23] Those who forsake the Lord will fall into its power; it will burn among them and will not be put out. It will be sent out against them like a lion; like a leopard it will mangle them.
[24] See that you fence in your property with thorns, lock up your silver and gold,
[25] make balances and scales for your words, and make a door and a bolt for your mouth.
[26] Beware lest you err with your tongue, lest you fall before him who lies in wait.
Sir.29
[1] He that shows mercy will lend to his neighbor, and he that strengthens him with his hand keeps the commandments.
[2] Lend to your neighbor in the time of his need; and in turn, repay your neighbor promptly.
[3] Confirm your word and keep faith with him, and on every occasion you will find what you need.
[4] Many persons regard a loan as a windfall, and cause trouble to those who help them.
[5] A man will kiss another's hands until he gets a loan, and will lower his voice in speaking of his neighbor's money;
but at the time for repayment he will delay, and will pay in words of unconcern, and will find fault with the time.
[6] If the lender exert pressure, he will hardly get back half, and will regard that as a windfall. If he does not, the borrower has robbed him of his money, and he has needlessly made him his enemy; he will repay him with curses and reproaches,
and instead of glory will repay him with dishonor.
[7] Because of such wickedness, therefore, many have refused to lend; they have been afraid of being defrauded needlessly.
[8] Nevertheless, be patient with a man in humble circumstances, and do not make him wait for your alms.
[9] Help a poor man for the commandment's sake, and because of his need do not send him away empty.
[10] Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost.
[11] Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold.
[12] Store up almsgiving in your treasury, and it will rescue you from all affliction;
[13] more than a mighty shield and more than a heavy spear, it will fight on your behalf against your enemy.
[14] A good man will be surety for his neighbor, but a man who has lost his sense of shame will fail him.
[15] Do not forget all the kindness of your surety, for he has given his life for you.
[16] A sinner will overthrow the prosperity of his surety,
[17] and one who does not feel grateful will abandon his rescuer.
[18] Being surety has ruined many men who were prosperous, and has shaken them like a wave of the sea; it has driven men of power into exile, and they have wandered among foreign nations.
[19] The sinner who has fallen into suretyship and pursues gain will fall into lawsuits.
[20] Assist your neighbor according to your ability, but take heed to yourself lest you fall.
[21] The essentials for life are water and bread and clothing and a house to cover one's nakedness.
[22] Better is the life of a poor man under the shelter of his roof than sumptuous food in another man's house.
[23] Be content with little or much.
[24] It is a miserable life to go from house to house, and where you are a stranger you may not open your mouth;
[25] you will play the host and provide drink without being thanked, and besides this you will hear bitter words:
[26] "Come here, stranger, prepare the table, and if you have anything at hand, let me have it to eat."
[27] "Give place, stranger, to an honored person; my brother has come to stay with me; I need my house."
[28] These things are hard to bear for a man who has feeling: scolding about lodging and the reproach of the moneylender.
[1] He that shows mercy will lend to his neighbor, and he that strengthens him with his hand keeps the commandments.
[2] Lend to your neighbor in the time of his need; and in turn, repay your neighbor promptly.
[3] Confirm your word and keep faith with him, and on every occasion you will find what you need.
[4] Many persons regard a loan as a windfall, and cause trouble to those who help them.
[5] A man will kiss another's hands until he gets a loan, and will lower his voice in speaking of his neighbor's money;
but at the time for repayment he will delay, and will pay in words of unconcern, and will find fault with the time.
[6] If the lender exert pressure, he will hardly get back half, and will regard that as a windfall. If he does not, the borrower has robbed him of his money, and he has needlessly made him his enemy; he will repay him with curses and reproaches,
and instead of glory will repay him with dishonor.
[7] Because of such wickedness, therefore, many have refused to lend; they have been afraid of being defrauded needlessly.
[8] Nevertheless, be patient with a man in humble circumstances, and do not make him wait for your alms.
[9] Help a poor man for the commandment's sake, and because of his need do not send him away empty.
[10] Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost.
[11] Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold.
[12] Store up almsgiving in your treasury, and it will rescue you from all affliction;
[13] more than a mighty shield and more than a heavy spear, it will fight on your behalf against your enemy.
[14] A good man will be surety for his neighbor, but a man who has lost his sense of shame will fail him.
[15] Do not forget all the kindness of your surety, for he has given his life for you.
[16] A sinner will overthrow the prosperity of his surety,
[17] and one who does not feel grateful will abandon his rescuer.
[18] Being surety has ruined many men who were prosperous, and has shaken them like a wave of the sea; it has driven men of power into exile, and they have wandered among foreign nations.
[19] The sinner who has fallen into suretyship and pursues gain will fall into lawsuits.
[20] Assist your neighbor according to your ability, but take heed to yourself lest you fall.
[21] The essentials for life are water and bread and clothing and a house to cover one's nakedness.
[22] Better is the life of a poor man under the shelter of his roof than sumptuous food in another man's house.
[23] Be content with little or much.
[24] It is a miserable life to go from house to house, and where you are a stranger you may not open your mouth;
[25] you will play the host and provide drink without being thanked, and besides this you will hear bitter words:
[26] "Come here, stranger, prepare the table, and if you have anything at hand, let me have it to eat."
[27] "Give place, stranger, to an honored person; my brother has come to stay with me; I need my house."
[28] These things are hard to bear for a man who has feeling: scolding about lodging and the reproach of the moneylender.
Sir.30
[1] He who loves his son will whip him often, in order that he may rejoice at the way he turns out.
[2] He who disciplines his son will profit by him, and will boast of him among acquaintances.
[3] He who teaches his son will make his enemies envious, and will glory in him in the presence of friends.
[4] The father may die, and yet he is not dead, for he has left behind him one like himself;
[5] while alive he saw and rejoiced, and when he died he was not grieved;
[6] he has left behind him an avenger against his enemies, and one to repay the kindness of his friends.
[7] He who spoils his son will bind up his wounds, and his feelings will be troubled at every cry.
[8] A horse that is untamed turns out to be stubborn, and a son unrestrained turns out to be wilful.
[9] Pamper a child, and he will frighten you; play with him, and he will give you grief.
[10] Do not laugh with him, lest you have sorrow with him, and in the end you will gnash your teeth.
[11] Give him no authority in his youth, and do not ignore his errors.
[12] Bow down his neck in his youth, and beat his sides while he is young, lest he become stubborn and disobey you,
and you have sorrow of soul from him.
[13] Discipline your son and take pains with him, that you may not be offended by his shamelessness.
[14] Better off is a poor man who is well and strong in constitution than a rich man who is severely afflicted in body.
[15] Health and soundness are better than all gold, and a robust body than countless riches.
[16] There is no wealth better than health of body, and there is no gladness above joy of heart.
[17] Death is better than a miserable life, and eternal rest than chronic sickness.
[18] Good things poured out upon a mouth that is closed are like offerings of food placed upon a grave.
[19] Of what use to an idol is an offering of fruit? For it can neither eat nor smell. So is he who is afflicted by the Lord;
[20] he sees with his eyes and groans, like a eunuch who embraces a maiden and groans.
[21] Do not give yourself over to sorrow, and do not afflict yourself deliberately.
[22] Gladness of heart is the life of man, and the rejoicing of a man is length of days.
[23] Delight your soul and comfort your heart, and remove sorrow far from you, for sorrow has destroyed many, and there is no profit in it.
[24] Jealousy and anger shorten life, and anxiety brings on old age too soon.
[25] A man of cheerful and good heart will give heed to the food he eats.
[1] He who loves his son will whip him often, in order that he may rejoice at the way he turns out.
[2] He who disciplines his son will profit by him, and will boast of him among acquaintances.
[3] He who teaches his son will make his enemies envious, and will glory in him in the presence of friends.
[4] The father may die, and yet he is not dead, for he has left behind him one like himself;
[5] while alive he saw and rejoiced, and when he died he was not grieved;
[6] he has left behind him an avenger against his enemies, and one to repay the kindness of his friends.
[7] He who spoils his son will bind up his wounds, and his feelings will be troubled at every cry.
[8] A horse that is untamed turns out to be stubborn, and a son unrestrained turns out to be wilful.
[9] Pamper a child, and he will frighten you; play with him, and he will give you grief.
[10] Do not laugh with him, lest you have sorrow with him, and in the end you will gnash your teeth.
[11] Give him no authority in his youth, and do not ignore his errors.
[12] Bow down his neck in his youth, and beat his sides while he is young, lest he become stubborn and disobey you,
and you have sorrow of soul from him.
[13] Discipline your son and take pains with him, that you may not be offended by his shamelessness.
[14] Better off is a poor man who is well and strong in constitution than a rich man who is severely afflicted in body.
[15] Health and soundness are better than all gold, and a robust body than countless riches.
[16] There is no wealth better than health of body, and there is no gladness above joy of heart.
[17] Death is better than a miserable life, and eternal rest than chronic sickness.
[18] Good things poured out upon a mouth that is closed are like offerings of food placed upon a grave.
[19] Of what use to an idol is an offering of fruit? For it can neither eat nor smell. So is he who is afflicted by the Lord;
[20] he sees with his eyes and groans, like a eunuch who embraces a maiden and groans.
[21] Do not give yourself over to sorrow, and do not afflict yourself deliberately.
[22] Gladness of heart is the life of man, and the rejoicing of a man is length of days.
[23] Delight your soul and comfort your heart, and remove sorrow far from you, for sorrow has destroyed many, and there is no profit in it.
[24] Jealousy and anger shorten life, and anxiety brings on old age too soon.
[25] A man of cheerful and good heart will give heed to the food he eats.
Sir.31
[1] Wakefulness over wealth wastes away one's flesh, and anxiety about it removes sleep.
[2] Wakeful anxiety prevents slumber, and a severe illness carries off sleep.
[3] The rich man toils as his wealth accumulates, and when he rests he fills himself with his dainties.
[4] The poor man toils as his livelihood diminishes, and when he rests he becomes needy.
[5] He who loves gold will not be justified, and he who pursues money will be led astray by it.
[6] Many have come to ruin because of gold, and their destruction has met them face to face.
[7] It is a stumbling block to those who are devoted to it, and every fool will be taken captive by it.
[8] Blessed is the rich man who is found blameless, and who does not go after gold.
[9] Who is he? And we will call him blessed, for he has done wonderful things among his people.
[10] Who has been tested by it and been found perfect? Let it be for him a ground for boasting. Who has had the power to transgress and did not transgress, and to do evil and did not do it?
[11] His prosperity will be established, and the assembly will relate his acts of charity.
[12] Are you seated at the table of a great man? Do not be greedy at it, and do not say, "There is certainly much upon it!"
[13] Remember that a greedy eye is a bad thing. What has been created more greedy than the eye? Therefore it sheds tears from every face.
[14] Do not reach out your hand for everything you see, and do not crowd your neighbor at the dish.
[15] Judge your neighbor's feelings by your own, and in every matter be thoughtful.
[16] Eat like a human being what is set before you, and do not chew greedily, lest you be hated.
[17] Be the first to stop eating, for the sake of good manners, and do not be insatiable, lest you give offense.
[18] If you are seated among many persons, do not reach out your hand before they do.
[19] How ample a little is for a well-disciplined man! He does not breathe heavily upon his bed.
[20] Healthy sleep depends on moderate eating; he rises early, and feels fit. The distress of sleeplessness and of nausea
and colic are with the glutton.
[21] If you are overstuffed with food, get up in the middle of the meal, and you will have relief.
[22] Listen to me, my son, and do not disregard me, and in the end you will appreciate my words. In all your work be industrious, and no sickness will overtake you.
[23] Men will praise the one who is liberal with food, and their testimony to his excellence is trustworthy.
[24] The city will complain of the one who is niggardly with food, and their testimony to his niggardliness is accurate.
[25] Do not aim to be valiant over wine, for wine has destroyed many.
[26] Fire and water prove the temper of steel, so wine tests hearts in the strife of the proud.
[27] Wine is like life to men, if you drink it in moderation. What is life to a man who is without wine? It has been created to make men glad.
[28] Wine drunk in season and temperately is rejoicing of heart and gladness of soul.
[29] Wine drunk to excess is bitterness of soul, with provocation and stumbling.
[30] Drunkenness increases the anger of a fool to his injury, reducing his strength and adding wounds.
[31] Do not reprove your neighbor at a banquet of wine, and do not despise him in his merrymaking; speak no word of reproach to him, and do not afflict him by making demands of him.
[1] Wakefulness over wealth wastes away one's flesh, and anxiety about it removes sleep.
[2] Wakeful anxiety prevents slumber, and a severe illness carries off sleep.
[3] The rich man toils as his wealth accumulates, and when he rests he fills himself with his dainties.
[4] The poor man toils as his livelihood diminishes, and when he rests he becomes needy.
[5] He who loves gold will not be justified, and he who pursues money will be led astray by it.
[6] Many have come to ruin because of gold, and their destruction has met them face to face.
[7] It is a stumbling block to those who are devoted to it, and every fool will be taken captive by it.
[8] Blessed is the rich man who is found blameless, and who does not go after gold.
[9] Who is he? And we will call him blessed, for he has done wonderful things among his people.
[10] Who has been tested by it and been found perfect? Let it be for him a ground for boasting. Who has had the power to transgress and did not transgress, and to do evil and did not do it?
[11] His prosperity will be established, and the assembly will relate his acts of charity.
[12] Are you seated at the table of a great man? Do not be greedy at it, and do not say, "There is certainly much upon it!"
[13] Remember that a greedy eye is a bad thing. What has been created more greedy than the eye? Therefore it sheds tears from every face.
[14] Do not reach out your hand for everything you see, and do not crowd your neighbor at the dish.
[15] Judge your neighbor's feelings by your own, and in every matter be thoughtful.
[16] Eat like a human being what is set before you, and do not chew greedily, lest you be hated.
[17] Be the first to stop eating, for the sake of good manners, and do not be insatiable, lest you give offense.
[18] If you are seated among many persons, do not reach out your hand before they do.
[19] How ample a little is for a well-disciplined man! He does not breathe heavily upon his bed.
[20] Healthy sleep depends on moderate eating; he rises early, and feels fit. The distress of sleeplessness and of nausea
and colic are with the glutton.
[21] If you are overstuffed with food, get up in the middle of the meal, and you will have relief.
[22] Listen to me, my son, and do not disregard me, and in the end you will appreciate my words. In all your work be industrious, and no sickness will overtake you.
[23] Men will praise the one who is liberal with food, and their testimony to his excellence is trustworthy.
[24] The city will complain of the one who is niggardly with food, and their testimony to his niggardliness is accurate.
[25] Do not aim to be valiant over wine, for wine has destroyed many.
[26] Fire and water prove the temper of steel, so wine tests hearts in the strife of the proud.
[27] Wine is like life to men, if you drink it in moderation. What is life to a man who is without wine? It has been created to make men glad.
[28] Wine drunk in season and temperately is rejoicing of heart and gladness of soul.
[29] Wine drunk to excess is bitterness of soul, with provocation and stumbling.
[30] Drunkenness increases the anger of a fool to his injury, reducing his strength and adding wounds.
[31] Do not reprove your neighbor at a banquet of wine, and do not despise him in his merrymaking; speak no word of reproach to him, and do not afflict him by making demands of him.
Sir.32
[1] If they make you master of the feast, do not exalt yourself; be among them as one of them; take good care of them and then be seated;
[2] when you have fulfilled your duties, take your place, that you may be merry on their account and receive a wreath for your excellent leadership.
[3] Speak, you who are older, for it is fitting that you should, but with accurate knowledge, and do not interrupt the music.
[4] Where there is entertainment, do not pour out talk; do not display your cleverness out of season.
[5] A ruby seal in a setting of gold is a concert of music at a banquet of wine.
[6] A seal of emerald in a rich setting of gold is the melody of music with good wine.
[7] Speak, young man, if there is need of you, but no more than twice, and only if asked.
[8] Speak concisely, say much in few words; be as one who knows and yet holds his tongue.
[9] Among the great do not act as their equal; and when another is speaking, do not babble.
[10] Lightning speeds before the thunder, and approval precedes a modest man.
[11] Leave in good time and do not be the last; go home quickly and do not linger.
[12] Amuse yourself there, and do what you have in mind, but do not sin through proud speech.
[13] And for these things bless him who made you and satisfies you with his good gifts.
[14] He who fears the Lord will accept his discipline, and those who rise early to seek him will find favor.
[15] He who seeks the law will be filled with it, but the hypocrite will stumble at it.
[16] Those who fear the Lord will form true judgments, and like a light they will kindle righteous deeds.
[17] A sinful man will shun reproof, and will find a decision according to his liking.
[18] A man of judgment will not overlook an idea, and an insolent and proud man will not cower in fear.
[19] Do nothing without deliberation; and when you have acted, do not regret it.
[20] Do not go on a path full of hazards, and do not stumble over stony ground.
[21] Do not be overconfident on a smooth way,
[22] and give good heed to your paths.
[23] Guard yourself in every act, for this is the keeping of the commandments.
[24] He who believes the law gives heed to the commandments, and he who trusts the Lord will not suffer loss.
[1] If they make you master of the feast, do not exalt yourself; be among them as one of them; take good care of them and then be seated;
[2] when you have fulfilled your duties, take your place, that you may be merry on their account and receive a wreath for your excellent leadership.
[3] Speak, you who are older, for it is fitting that you should, but with accurate knowledge, and do not interrupt the music.
[4] Where there is entertainment, do not pour out talk; do not display your cleverness out of season.
[5] A ruby seal in a setting of gold is a concert of music at a banquet of wine.
[6] A seal of emerald in a rich setting of gold is the melody of music with good wine.
[7] Speak, young man, if there is need of you, but no more than twice, and only if asked.
[8] Speak concisely, say much in few words; be as one who knows and yet holds his tongue.
[9] Among the great do not act as their equal; and when another is speaking, do not babble.
[10] Lightning speeds before the thunder, and approval precedes a modest man.
[11] Leave in good time and do not be the last; go home quickly and do not linger.
[12] Amuse yourself there, and do what you have in mind, but do not sin through proud speech.
[13] And for these things bless him who made you and satisfies you with his good gifts.
[14] He who fears the Lord will accept his discipline, and those who rise early to seek him will find favor.
[15] He who seeks the law will be filled with it, but the hypocrite will stumble at it.
[16] Those who fear the Lord will form true judgments, and like a light they will kindle righteous deeds.
[17] A sinful man will shun reproof, and will find a decision according to his liking.
[18] A man of judgment will not overlook an idea, and an insolent and proud man will not cower in fear.
[19] Do nothing without deliberation; and when you have acted, do not regret it.
[20] Do not go on a path full of hazards, and do not stumble over stony ground.
[21] Do not be overconfident on a smooth way,
[22] and give good heed to your paths.
[23] Guard yourself in every act, for this is the keeping of the commandments.
[24] He who believes the law gives heed to the commandments, and he who trusts the Lord will not suffer loss.
Sir.33
[1] No evil will befall the man who fears the Lord, but in trial he will deliver him again and again.
[2] A wise man will not hate the law, but he who is hypocritical about it is like a boat in a storm.
[3] A man of understanding will trust in the law; for him the law is as dependable as an inquiry by means of Urim.
[4] Prepare what to say, and thus you will be heard; bind together your instruction, and make your answer.
[5] The heart of a fool is like a cart wheel, and his thoughts like a turning axle.
[6] A stallion is like a mocking friend; he neighs under every one who sits on him.
[7] Why is any day better than another, when all the daylight in the year is from the sun?
[8] By the Lord's decision they were distinguished, and he appointed the different seasons and feasts;
[9] some of them he exalted and hallowed, and some of them he made ordinary days.
[10] All men are from the ground, and Adam was created of the dust.
[11] In the fullness of his knowledge the Lord distinguished them and appointed their different ways;
[12] some of them he blessed and exalted, and some of them he made holy and brought near to himself; but some of them he cursed and brought low, and he turned them out of their place.
[13] As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them, to give them as he decides.
[14] Good is the opposite of evil, and life the opposite of death; so the sinner is the opposite of the godly.
[15] Look upon all the works of the Most High; they likewise are in pairs, one the opposite of the other.
[16] I was the last on watch; I was like one who gleans after the grape-gatherers; by the blessing of the Lord I excelled,
and like a grape-gatherer I filled my wine press.
[17] Consider that I have not labored for myself alone, but for all who seek instruction.
[18] Hear me, you who are great among the people, and you leaders of the congregation, hearken.
[19] To son or wife, to brother or friend, do not give power over yourself, as long as you live; and do not give your property to another, lest you change your mind and must ask for it.
[20] While you are still alive and have breath in you, do not let any one take your place.
[21] For it is better that your children should ask from you than that you should look to the hand of you sons.
[22] Excel in all that you do; bring no stain upon your honor.
[23] At the time when you end the days of your life, in the hour of death, distribute your inheritance.
[24] Fodder and a stick and burdens for an ass; bread and discipline and work for a servant.
[25] Set your slave to work, and you will find rest; leave his hands idle, and he will seek liberty.
[26] Yoke and thong will bow the neck, and for a wicked servant there are racks and tortures.
[27] Put him to work, that he may not be idle, for idleness teaches much evil.
[28] Set him to work, as is fitting for him, and if he does not obey, make his fetters heavy.
[29] Do not act immoderately toward anybody, and do nothing without discretion.
[30] If you have a servant, let him be as yourself, because you have bought him with blood.
[31] If you have a servant, treat him as a brother, for as your own soul you will need him. If you ill-treat him, and he leaves and runs away, which way will you go to seek him?
[1] No evil will befall the man who fears the Lord, but in trial he will deliver him again and again.
[2] A wise man will not hate the law, but he who is hypocritical about it is like a boat in a storm.
[3] A man of understanding will trust in the law; for him the law is as dependable as an inquiry by means of Urim.
[4] Prepare what to say, and thus you will be heard; bind together your instruction, and make your answer.
[5] The heart of a fool is like a cart wheel, and his thoughts like a turning axle.
[6] A stallion is like a mocking friend; he neighs under every one who sits on him.
[7] Why is any day better than another, when all the daylight in the year is from the sun?
[8] By the Lord's decision they were distinguished, and he appointed the different seasons and feasts;
[9] some of them he exalted and hallowed, and some of them he made ordinary days.
[10] All men are from the ground, and Adam was created of the dust.
[11] In the fullness of his knowledge the Lord distinguished them and appointed their different ways;
[12] some of them he blessed and exalted, and some of them he made holy and brought near to himself; but some of them he cursed and brought low, and he turned them out of their place.
[13] As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them, to give them as he decides.
[14] Good is the opposite of evil, and life the opposite of death; so the sinner is the opposite of the godly.
[15] Look upon all the works of the Most High; they likewise are in pairs, one the opposite of the other.
[16] I was the last on watch; I was like one who gleans after the grape-gatherers; by the blessing of the Lord I excelled,
and like a grape-gatherer I filled my wine press.
[17] Consider that I have not labored for myself alone, but for all who seek instruction.
[18] Hear me, you who are great among the people, and you leaders of the congregation, hearken.
[19] To son or wife, to brother or friend, do not give power over yourself, as long as you live; and do not give your property to another, lest you change your mind and must ask for it.
[20] While you are still alive and have breath in you, do not let any one take your place.
[21] For it is better that your children should ask from you than that you should look to the hand of you sons.
[22] Excel in all that you do; bring no stain upon your honor.
[23] At the time when you end the days of your life, in the hour of death, distribute your inheritance.
[24] Fodder and a stick and burdens for an ass; bread and discipline and work for a servant.
[25] Set your slave to work, and you will find rest; leave his hands idle, and he will seek liberty.
[26] Yoke and thong will bow the neck, and for a wicked servant there are racks and tortures.
[27] Put him to work, that he may not be idle, for idleness teaches much evil.
[28] Set him to work, as is fitting for him, and if he does not obey, make his fetters heavy.
[29] Do not act immoderately toward anybody, and do nothing without discretion.
[30] If you have a servant, let him be as yourself, because you have bought him with blood.
[31] If you have a servant, treat him as a brother, for as your own soul you will need him. If you ill-treat him, and he leaves and runs away, which way will you go to seek him?
Sir.34
[1] A man of no understanding has vain and false hopes, and dreams give wings to fools.
[2] As one who catches at a shadow and pursues the wind, so is he who gives heed to dreams.
[3] The vision of dreams is this against that, the likeness of a face confronting a face.
[4] From an unclean thing what will be made clean? And from something false what will be true?
[5] Divinations and omens and dreams are folly, and like a woman in travail the mind has fancies.
[6] Unless they are sent from the Most High as a visitation, do not give your mind to them.
[7] For dreams have deceived many, and those who put their hope in them have failed.
[8] Without such deceptions the law will be fulfilled, and wisdom is made perfect in truthful lips.
[9] An educated man knows many things, and one with much experience will speak with understanding.
[10] He that is inexperienced knows few things, but he that has traveled acquires much cleverness.
[11] I have seen many things in my travels, and I understand more than I can express.
[12] I have often been in danger of death, but have escaped because of these experiences.
[13] The spirit of those who fear the Lord will live, for their hope is in him who saves them.
[14] He who fears the Lord will not be timid, nor play the coward, for he is his hope.
[15] Blessed is the soul of the man who fears the Lord! To whom does he look? And who is his support?
[16] The eyes of the Lord are upon those who love him, a mighty protection and strong support, a shelter from the hot wind and a shade from noonday sun, a guard against stumbling and a defense against falling.
[17] He lifts up the soul and gives light to the eyes; he grants healing, life, and blessing.
[18] If one sacrifices from what has been wrongfully obtained, the offering is blemished; the gifts of the lawless are not acceptable.
[19] The Most High is not pleased with the offerings of the ungodly; and he is not propitiated for sins by a multitude of sacrifices.
[20] Like one who kills a son before his father's eyes is the man who offers a sacrifice from the property of the poor.
[21] The bread of the needy is the life of the poor; whoever deprives them of it is a man of blood.
[22] To take away a neighbor's living is to murder him; to deprive an employee of his wages is to shed blood.
[23] When one builds and another tears down, what do they gain but toil?
[24] When one prays and another curses, to whose voice will the Lord listen?
[25] If a man washes after touching a dead body, and touches it again, what has he gained by his washing?
[26] So if a man fasts for his sins, and goes again and does the same things, who will listen to his prayer? And what has he gained by humbling himself?
[1] A man of no understanding has vain and false hopes, and dreams give wings to fools.
[2] As one who catches at a shadow and pursues the wind, so is he who gives heed to dreams.
[3] The vision of dreams is this against that, the likeness of a face confronting a face.
[4] From an unclean thing what will be made clean? And from something false what will be true?
[5] Divinations and omens and dreams are folly, and like a woman in travail the mind has fancies.
[6] Unless they are sent from the Most High as a visitation, do not give your mind to them.
[7] For dreams have deceived many, and those who put their hope in them have failed.
[8] Without such deceptions the law will be fulfilled, and wisdom is made perfect in truthful lips.
[9] An educated man knows many things, and one with much experience will speak with understanding.
[10] He that is inexperienced knows few things, but he that has traveled acquires much cleverness.
[11] I have seen many things in my travels, and I understand more than I can express.
[12] I have often been in danger of death, but have escaped because of these experiences.
[13] The spirit of those who fear the Lord will live, for their hope is in him who saves them.
[14] He who fears the Lord will not be timid, nor play the coward, for he is his hope.
[15] Blessed is the soul of the man who fears the Lord! To whom does he look? And who is his support?
[16] The eyes of the Lord are upon those who love him, a mighty protection and strong support, a shelter from the hot wind and a shade from noonday sun, a guard against stumbling and a defense against falling.
[17] He lifts up the soul and gives light to the eyes; he grants healing, life, and blessing.
[18] If one sacrifices from what has been wrongfully obtained, the offering is blemished; the gifts of the lawless are not acceptable.
[19] The Most High is not pleased with the offerings of the ungodly; and he is not propitiated for sins by a multitude of sacrifices.
[20] Like one who kills a son before his father's eyes is the man who offers a sacrifice from the property of the poor.
[21] The bread of the needy is the life of the poor; whoever deprives them of it is a man of blood.
[22] To take away a neighbor's living is to murder him; to deprive an employee of his wages is to shed blood.
[23] When one builds and another tears down, what do they gain but toil?
[24] When one prays and another curses, to whose voice will the Lord listen?
[25] If a man washes after touching a dead body, and touches it again, what has he gained by his washing?
[26] So if a man fasts for his sins, and goes again and does the same things, who will listen to his prayer? And what has he gained by humbling himself?
Sir.35
[1] He who keeps the law makes many offerings; he who heeds the commandments sacrifices a peace offering.
[2] He who returns a kindness offers fine flour, and he who gives alms sacrifices a thank offering.
[3] To keep from wickedness is pleasing to the Lord, and to forsake unrighteousness is atonement.
[4] Do not appear before the Lord empty-handed,
[5] for all these things are to be done because of the commandment.
[6] The offering of a righteous man anoints the altar, and its pleasing odor rises before the Most High.
[7] The sacrifice of a righteous man is acceptable, and the memory of it will not be forgotten.
[8] Glorify the Lord generously, and do not stint the first fruits of your hands.
[9] With every gift show a cheerful face, and dedicate your tithe with gladness.
[10] Give to the Most High as he has given, and as generously as your hand has found.
[11] For the Lord is the one who repays, and he will repay you sevenfold.
[12] Do not offer him a bribe, for he will not accept it; and do not trust to an unrighteous sacrifice; for the Lord is the judge, and with him is no partiality.
[13] He will not show partiality in the case of a poor man; and he will listen to the prayer of one who is wronged.
[14] He will not ignore the supplication of the fatherless, nor the widow when she pours out her story.
[15] Do not the tears of the widow run down her cheek as she cries out against him who has caused them to fall?
[16] He whose service is pleasing to the Lord will be accepted, and his prayer will reach to the clouds.
[17] The prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord; he will not desist until the Most High visits him, and does justice for the righteous, and executes judgment.
[18] And the Lord will not delay, neither will he be patient with them, till he crushes the loins of the unmerciful and repays vengeance on the nations; till he takes away the multitude of the insolent, and breaks the scepters of the unrighteous;
[19] till he repays the man according to his deeds, and the works of men according to their devices; till he judges the case of his people and makes them rejoice in his mercy.
[20] Mercy is as welcome when he afflicts them as clouds of rain in the time of drought.
[1] He who keeps the law makes many offerings; he who heeds the commandments sacrifices a peace offering.
[2] He who returns a kindness offers fine flour, and he who gives alms sacrifices a thank offering.
[3] To keep from wickedness is pleasing to the Lord, and to forsake unrighteousness is atonement.
[4] Do not appear before the Lord empty-handed,
[5] for all these things are to be done because of the commandment.
[6] The offering of a righteous man anoints the altar, and its pleasing odor rises before the Most High.
[7] The sacrifice of a righteous man is acceptable, and the memory of it will not be forgotten.
[8] Glorify the Lord generously, and do not stint the first fruits of your hands.
[9] With every gift show a cheerful face, and dedicate your tithe with gladness.
[10] Give to the Most High as he has given, and as generously as your hand has found.
[11] For the Lord is the one who repays, and he will repay you sevenfold.
[12] Do not offer him a bribe, for he will not accept it; and do not trust to an unrighteous sacrifice; for the Lord is the judge, and with him is no partiality.
[13] He will not show partiality in the case of a poor man; and he will listen to the prayer of one who is wronged.
[14] He will not ignore the supplication of the fatherless, nor the widow when she pours out her story.
[15] Do not the tears of the widow run down her cheek as she cries out against him who has caused them to fall?
[16] He whose service is pleasing to the Lord will be accepted, and his prayer will reach to the clouds.
[17] The prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord; he will not desist until the Most High visits him, and does justice for the righteous, and executes judgment.
[18] And the Lord will not delay, neither will he be patient with them, till he crushes the loins of the unmerciful and repays vengeance on the nations; till he takes away the multitude of the insolent, and breaks the scepters of the unrighteous;
[19] till he repays the man according to his deeds, and the works of men according to their devices; till he judges the case of his people and makes them rejoice in his mercy.
[20] Mercy is as welcome when he afflicts them as clouds of rain in the time of drought.
Sir.36
[1] Have mercy upon us, O Lord, the God of all, and look upon us,
[2] and cause the fear of thee to fall upon all the nations.
[3] Lift up thy hand against foreign nations and let them see thy might.
[4] As in us thou hast been sanctified before them, so in them be thou magnified before us;
[5] and let them know thee, as we have known that there is not God but thee, O Lord.
[6] Show signs anew, and work further wonders; make thy hand and thy right arm glorious.
[7] Rouse thy anger and pour out thy wrath; destroy the adversary and wipe out the enemy.
[8] Hasten the day, and remember the appointed time, and let people recount thy mighty deeds.
[9] Let him who survives be consumed in the fiery wrath, and may those who harm thy people meet destruction.
[10] Crush the heads of the rulers of the enemy, who say, "There is no one but ourselves."
[11] Gather all the tribes of Jacob, and give them their inheritance, as at the beginning.
[12] Have mercy, O Lord, upon the people called by thy name, upon Israel, whom thou hast likened to a first-born son.
[13] Have pity on the city of thy sanctuary, Jerusalem, the place of thy rest.
[14] Fill Zion with the celebration of thy wondrous deeds, and thy temple with thy glory.
[15] Bear witness to those whom thou didst create in the beginning, and fulfil the prophecies spoken in thy name.
[16] Reward those who wait for thee, and let thy prophets be found trustworthy.
[17] Hearken, O Lord, to the prayer of thy servants, according to the blessing of Aaron for thy people, and all who are on the earth will know that thou art the Lord, the God of the ages.
[18] The stomach will take any food, yet one food is better than another.
[19] As the palate tastes the kinds of game, so an intelligent mind detects false words.
[20] A perverse mind will cause grief, but a man of experience will pay him back.
[21] A woman will accept any man, but one daughter is better than another.
[22] A woman's beauty gladdens the countenance, and surpasses every human desire.
[23] If kindness and humility mark her speech, her husband is not like other men.
[24] He who acquires a wife gets his best possession, a helper fit for him and a pillar of support.
[25] Where there is no fence, the property will be plundered; and where there is no wife, a man will wander about and sigh.
[26] For who will trust a nimble robber that skips from city to city? So who will trust a man that has no home,
and lodges wherever night finds him?
[1] Have mercy upon us, O Lord, the God of all, and look upon us,
[2] and cause the fear of thee to fall upon all the nations.
[3] Lift up thy hand against foreign nations and let them see thy might.
[4] As in us thou hast been sanctified before them, so in them be thou magnified before us;
[5] and let them know thee, as we have known that there is not God but thee, O Lord.
[6] Show signs anew, and work further wonders; make thy hand and thy right arm glorious.
[7] Rouse thy anger and pour out thy wrath; destroy the adversary and wipe out the enemy.
[8] Hasten the day, and remember the appointed time, and let people recount thy mighty deeds.
[9] Let him who survives be consumed in the fiery wrath, and may those who harm thy people meet destruction.
[10] Crush the heads of the rulers of the enemy, who say, "There is no one but ourselves."
[11] Gather all the tribes of Jacob, and give them their inheritance, as at the beginning.
[12] Have mercy, O Lord, upon the people called by thy name, upon Israel, whom thou hast likened to a first-born son.
[13] Have pity on the city of thy sanctuary, Jerusalem, the place of thy rest.
[14] Fill Zion with the celebration of thy wondrous deeds, and thy temple with thy glory.
[15] Bear witness to those whom thou didst create in the beginning, and fulfil the prophecies spoken in thy name.
[16] Reward those who wait for thee, and let thy prophets be found trustworthy.
[17] Hearken, O Lord, to the prayer of thy servants, according to the blessing of Aaron for thy people, and all who are on the earth will know that thou art the Lord, the God of the ages.
[18] The stomach will take any food, yet one food is better than another.
[19] As the palate tastes the kinds of game, so an intelligent mind detects false words.
[20] A perverse mind will cause grief, but a man of experience will pay him back.
[21] A woman will accept any man, but one daughter is better than another.
[22] A woman's beauty gladdens the countenance, and surpasses every human desire.
[23] If kindness and humility mark her speech, her husband is not like other men.
[24] He who acquires a wife gets his best possession, a helper fit for him and a pillar of support.
[25] Where there is no fence, the property will be plundered; and where there is no wife, a man will wander about and sigh.
[26] For who will trust a nimble robber that skips from city to city? So who will trust a man that has no home,
and lodges wherever night finds him?
Sir.37
[1] Every friend will say, "I too am a friend"; but some friends are friends only in name.
[2] Is it not a grief to the death when a companion and friend turns to enmity?
[3] O evil imagination, why were you formed to cover the land with deceit?
[4] Some companions rejoice in the happiness of a friend, but in time of trouble are against him.
[5] Some companions help a friend for their stomach's sake, and in the face of battle take up the shield.
[6] Do not forget a friend in your heart, and be not unmindful of him in your wealth.
[7] Every counselor praises counsel, but some give counsel in their own interest.
[8] Be wary of a counselor, and learn first what is his interest -- for he will take thought for himself -- lest he cast the lot against you
[9] and tell you, "Your way is good," and then stand aloof to see what will happen to you.
[10] Do not consult the one who looks at you suspiciously; hide your counsel from those who are jealous of you.
[11] Do not consult with a woman about her rival or with a coward about war, with a merchant about barter or with a buyer about selling, with a grudging man about gratitude or with a merciless man about kindness, with an idler about any work or with a man hired for a year about completing his work, with a lazy servant about a big task -- pay no attention to these in any matter of counsel.
[12] But stay constantly with a godly man whom you know to be a keeper of the commandments, whose soul is in accord with your soul, and who will sorrow with you if you fail.
[13] And establish the counsel of your own heart, for no one is more faithful to you than it is.
[14] For a man's soul sometimes keeps him better informed than seven watchmen sitting high on a watchtower.
[15] And besides all this pray to the Most High that he may direct your way in truth.
[16] Reason is the beginning of every work, and counsel precedes every undertaking.
[17] As a clue to changes of heart
[18] four turns of fortune appear, good and evil, life and death; and it is the tongue that continually rules them.
[19] A man may be shrewd and the teacher of many, and yet be unprofitable to himself.
[20] A man skilled in words may be hated; he will be destitute of all food,
[21] for grace was not given him by the Lord, since he is lacking in all wisdom.
[22] A man may be wise to his own advantage, and the fruits of his understanding may be trustworthy on his lips.
[23] A wise man will instruct his own people, and the fruits of his understanding will be trustworthy.
[24] A wise man will have praise heaped upon him, and all who see him will call him happy.
[25] The life of a man is numbered by days, but the days of Israel are without number.
[26] He who is wise among his people will inherit confidence, and his name will live for ever.
[27] My son, test your soul while you live; see what is bad for it and do not give it that.
[28] For not everything is good for every one, and not every person enjoys everything.
[29] Do not have an insatiable appetite for any luxury, and do not give yourself up to food;
[30] for overeating brings sickness, and gluttony leads to nausea.
[31] Many have died of gluttony, but he who is careful to avoid it prolongs his life.
[1] Every friend will say, "I too am a friend"; but some friends are friends only in name.
[2] Is it not a grief to the death when a companion and friend turns to enmity?
[3] O evil imagination, why were you formed to cover the land with deceit?
[4] Some companions rejoice in the happiness of a friend, but in time of trouble are against him.
[5] Some companions help a friend for their stomach's sake, and in the face of battle take up the shield.
[6] Do not forget a friend in your heart, and be not unmindful of him in your wealth.
[7] Every counselor praises counsel, but some give counsel in their own interest.
[8] Be wary of a counselor, and learn first what is his interest -- for he will take thought for himself -- lest he cast the lot against you
[9] and tell you, "Your way is good," and then stand aloof to see what will happen to you.
[10] Do not consult the one who looks at you suspiciously; hide your counsel from those who are jealous of you.
[11] Do not consult with a woman about her rival or with a coward about war, with a merchant about barter or with a buyer about selling, with a grudging man about gratitude or with a merciless man about kindness, with an idler about any work or with a man hired for a year about completing his work, with a lazy servant about a big task -- pay no attention to these in any matter of counsel.
[12] But stay constantly with a godly man whom you know to be a keeper of the commandments, whose soul is in accord with your soul, and who will sorrow with you if you fail.
[13] And establish the counsel of your own heart, for no one is more faithful to you than it is.
[14] For a man's soul sometimes keeps him better informed than seven watchmen sitting high on a watchtower.
[15] And besides all this pray to the Most High that he may direct your way in truth.
[16] Reason is the beginning of every work, and counsel precedes every undertaking.
[17] As a clue to changes of heart
[18] four turns of fortune appear, good and evil, life and death; and it is the tongue that continually rules them.
[19] A man may be shrewd and the teacher of many, and yet be unprofitable to himself.
[20] A man skilled in words may be hated; he will be destitute of all food,
[21] for grace was not given him by the Lord, since he is lacking in all wisdom.
[22] A man may be wise to his own advantage, and the fruits of his understanding may be trustworthy on his lips.
[23] A wise man will instruct his own people, and the fruits of his understanding will be trustworthy.
[24] A wise man will have praise heaped upon him, and all who see him will call him happy.
[25] The life of a man is numbered by days, but the days of Israel are without number.
[26] He who is wise among his people will inherit confidence, and his name will live for ever.
[27] My son, test your soul while you live; see what is bad for it and do not give it that.
[28] For not everything is good for every one, and not every person enjoys everything.
[29] Do not have an insatiable appetite for any luxury, and do not give yourself up to food;
[30] for overeating brings sickness, and gluttony leads to nausea.
[31] Many have died of gluttony, but he who is careful to avoid it prolongs his life.
Sir.38
[1] Honor the physician with the honor due him, according to your need of him, for the Lord created him;
[2] for healing comes from the Most High, and he will receive a gift from the king.
[3] The skill of the physician lifts up his head, and in the presence of great men he is admired.
[4] The Lord created medicines from the earth, and a sensible man will not despise them.
[5] Was not water made sweet with a tree in order that his power might be known?
[6] And he gave skill to men that he might be glorified in his marvelous works.
[7] By them he heals and takes away pain;
[8] the pharmacist makes of them a compound. His works will never be finished; and from him health is upon the face of the earth.
[9] My son, when you are sick do not be negligent, but pray to the Lord, and he will heal you.
[10] Give up your faults and direct your hands aright, and cleanse your heart from all sin.
[11] Offer a sweet-smelling sacrifice, and a memorial portion of fine flour, and pour oil on your offering, as much as you can afford.
[12] And give the physician his place, for the Lord created him; let him not leave you, for there is need of him.
[13] There is a time when success lies in the hands of physicians,
[14] for they too will pray to the Lord that he should grant them success in diagnosis and in healing, for the sake of preserving life.
[15] He who sins before his Maker, may he fall into the care of a physician.
[16] My son, let your tears fall for the dead, and as one who is suffering grievously begin the lament. Lay out his body with the honor due him, and do not neglect his burial.
[17] Let your weeping be bitter and your wailing fervent; observe the mourning according to his merit, for one day, or two, to avoid criticism; then be comforted for your sorrow.
[18] For sorrow results in death, and sorrow of heart saps one's strength.
[19] In calamity sorrow continues, and the life of the poor man weighs down his heart.
[20] Do not give your heart to sorrow; drive it away, remembering the end of life.
[21] Do not forget, there is no coming back; you do the dead no good, and you injure yourself.
[22] "Remember my doom, for yours is like it: yesterday it was mine, and today it is yours."
[23] When the dead is at rest, let his remembrance cease, and be comforted for him when his spirit is departed.
[24] The wisdom of the scribe depends on the opportunity of leisure; and he who has little business may become wise.
[25] How can he become wise who handles the plow, and who glories in the shaft of a goad, who drives oxen and is occupied with their work, and whose talk is about bulls?
[26] He sets his heart on plowing furrows, and he is careful about fodder for the heifers.
[27] So too is every craftsman and master workman who labors by night as well as by day; those who cut the signets of seals, each is diligent in making a great variety; he sets his heart on painting a lifelike image, and he is careful to finish his work.
[28] So too is the smith sitting by the anvil, intent upon his handiwork in iron; the breath of the fire melts his flesh, and he wastes away in the heat of the furnace; he inclines his ear to the sound of the hammer, and his eyes are on the pattern of the object. He sets his heart on finishing his handiwork, and he is careful to complete its decoration.
[29] So too is the potter sitting at his work and turning the wheel with his feet; he is always deeply concerned over his work, and all his output is by number.
[30] He moulds the clay with his arm and makes it pliable with his feet; he sets his heart to finish the glazing, and he is careful to clean the furnace.
[31] All these rely upon their hands, and each is skilful in his own work.
[32] Without them a city cannot be established, and men can neither sojourn nor live there.
[33] Yet they are not sought out for the council of the people, nor do they attain eminence in the public assembly.
They do not sit in the judge's seat, nor do they understand the sentence of judgment; they cannot expound discipline or judgment, and they are not found using proverbs.
[34] But they keep stable the fabric of the world, and their prayer is in the practice of their trade.
[1] Honor the physician with the honor due him, according to your need of him, for the Lord created him;
[2] for healing comes from the Most High, and he will receive a gift from the king.
[3] The skill of the physician lifts up his head, and in the presence of great men he is admired.
[4] The Lord created medicines from the earth, and a sensible man will not despise them.
[5] Was not water made sweet with a tree in order that his power might be known?
[6] And he gave skill to men that he might be glorified in his marvelous works.
[7] By them he heals and takes away pain;
[8] the pharmacist makes of them a compound. His works will never be finished; and from him health is upon the face of the earth.
[9] My son, when you are sick do not be negligent, but pray to the Lord, and he will heal you.
[10] Give up your faults and direct your hands aright, and cleanse your heart from all sin.
[11] Offer a sweet-smelling sacrifice, and a memorial portion of fine flour, and pour oil on your offering, as much as you can afford.
[12] And give the physician his place, for the Lord created him; let him not leave you, for there is need of him.
[13] There is a time when success lies in the hands of physicians,
[14] for they too will pray to the Lord that he should grant them success in diagnosis and in healing, for the sake of preserving life.
[15] He who sins before his Maker, may he fall into the care of a physician.
[16] My son, let your tears fall for the dead, and as one who is suffering grievously begin the lament. Lay out his body with the honor due him, and do not neglect his burial.
[17] Let your weeping be bitter and your wailing fervent; observe the mourning according to his merit, for one day, or two, to avoid criticism; then be comforted for your sorrow.
[18] For sorrow results in death, and sorrow of heart saps one's strength.
[19] In calamity sorrow continues, and the life of the poor man weighs down his heart.
[20] Do not give your heart to sorrow; drive it away, remembering the end of life.
[21] Do not forget, there is no coming back; you do the dead no good, and you injure yourself.
[22] "Remember my doom, for yours is like it: yesterday it was mine, and today it is yours."
[23] When the dead is at rest, let his remembrance cease, and be comforted for him when his spirit is departed.
[24] The wisdom of the scribe depends on the opportunity of leisure; and he who has little business may become wise.
[25] How can he become wise who handles the plow, and who glories in the shaft of a goad, who drives oxen and is occupied with their work, and whose talk is about bulls?
[26] He sets his heart on plowing furrows, and he is careful about fodder for the heifers.
[27] So too is every craftsman and master workman who labors by night as well as by day; those who cut the signets of seals, each is diligent in making a great variety; he sets his heart on painting a lifelike image, and he is careful to finish his work.
[28] So too is the smith sitting by the anvil, intent upon his handiwork in iron; the breath of the fire melts his flesh, and he wastes away in the heat of the furnace; he inclines his ear to the sound of the hammer, and his eyes are on the pattern of the object. He sets his heart on finishing his handiwork, and he is careful to complete its decoration.
[29] So too is the potter sitting at his work and turning the wheel with his feet; he is always deeply concerned over his work, and all his output is by number.
[30] He moulds the clay with his arm and makes it pliable with his feet; he sets his heart to finish the glazing, and he is careful to clean the furnace.
[31] All these rely upon their hands, and each is skilful in his own work.
[32] Without them a city cannot be established, and men can neither sojourn nor live there.
[33] Yet they are not sought out for the council of the people, nor do they attain eminence in the public assembly.
They do not sit in the judge's seat, nor do they understand the sentence of judgment; they cannot expound discipline or judgment, and they are not found using proverbs.
[34] But they keep stable the fabric of the world, and their prayer is in the practice of their trade.
Sir.39
[1] On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients, and will be concerned with prophecies;
[2] he will preserve the discourse of notable men and penetrate the subtleties of parables;
[3] he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables.
[4] He will serve among great men and appear before rulers; he will travel through the lands of foreign nations, for he tests the good and the evil among men.
[5] He will set his heart to rise early to seek the Lord who made him, and will make supplication before the Most High; he will open his mouth in prayer and make supplication for his sins.
[6] If the great Lord is willing, he will be filled with the spirit of understanding; he will pour forth words of wisdom and give thanks to the Lord in prayer.
[7] He will direct his counsel and knowledge aright, and meditate on his secrets.
[8] He will reveal instruction in his teaching, and will glory in the law of the Lord's covenant.
[9] Many will praise his understanding, and it will never be blotted out; his memory will not disappear, and his name will live through all generations.
[10] Nations will declare his wisdom, and the congregation will proclaim his praise;
[11] if he lives long, he will leave a name greater than a thousand, and if he goes to rest, it is enough for him.
[12] I have yet more to say, which I have thought upon, and I am filled, like the moon at the full.
[13] Listen to me, O you holy sons, and bud like a rose growing by a stream of water;
[14] send forth fragrance like frankincense, and put forth blossoms like a lily. Scatter the fragrance, and sing a hymn of praise; bless the Lord for all his works;
[15] ascribe majesty to his name and give thanks to him with praise, with songs on your lips, and with lyres; and this you shall say in thanksgiving:
[16] "All things are the works of the Lord, for they are very good, and whatever he commands will be done in his time."
[17] No one can say, "What is this?" "Why is that?" for in God's time all things will be sought after. At his word the waters stood in a heap, and the reservoirs of water at the word of his mouth.
[18] At his command whatever pleases him is done, and none can limit his saving power.
[19] The works of all flesh are before him, and nothing can be hid from his eyes.
[20] From everlasting to everlasting he beholds them, and nothing is marvelous to him.
[21] No one can say, "What is this?" "Why is that?" for everything has been created for its use.
[22] His blessing covers the dry land like a river, and drenches it like a flood.
[23] The nations will incur his wrath, just as he turns fresh water into salt.
[24] To the holy his ways are straight, just as they are obstacles to the wicked.
[25] From the beginning good things were created for good people, just as evil things for sinners.
[26] Basic to all the needs of man's life are water and fire and iron and salt and wheat flour and milk and honey, the blood of the grape, and oil and clothing.
[27] All these are for good to the godly, just as they turn into evils for sinners.
[28] There are winds that have been created for vengeance, and in their anger they scourge heavily; in the time of consummation they will pour out their strength and calm the anger of their Maker.
[29] Fire and hail and famine and pestilence, all these have been created for vengeance;
[30] the teeth of wild beasts, and scorpions and vipers, and the sword that punishes the ungodly with destruction;
[31] they will rejoice in his commands, and be made ready on earth for their service, and when their times come they will not transgress his word.
[32] Therefore from the beginning I have been convinced, and have thought this out and left it in writing:
[33] The works of the Lord are all good, and he will supply every need in its hour.
[34] And no one can say, "This is worse than that," for all things will prove good in their season.
[35] So now sing praise with all your heart and voice, and bless the name of the Lord.
[1] On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients, and will be concerned with prophecies;
[2] he will preserve the discourse of notable men and penetrate the subtleties of parables;
[3] he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables.
[4] He will serve among great men and appear before rulers; he will travel through the lands of foreign nations, for he tests the good and the evil among men.
[5] He will set his heart to rise early to seek the Lord who made him, and will make supplication before the Most High; he will open his mouth in prayer and make supplication for his sins.
[6] If the great Lord is willing, he will be filled with the spirit of understanding; he will pour forth words of wisdom and give thanks to the Lord in prayer.
[7] He will direct his counsel and knowledge aright, and meditate on his secrets.
[8] He will reveal instruction in his teaching, and will glory in the law of the Lord's covenant.
[9] Many will praise his understanding, and it will never be blotted out; his memory will not disappear, and his name will live through all generations.
[10] Nations will declare his wisdom, and the congregation will proclaim his praise;
[11] if he lives long, he will leave a name greater than a thousand, and if he goes to rest, it is enough for him.
[12] I have yet more to say, which I have thought upon, and I am filled, like the moon at the full.
[13] Listen to me, O you holy sons, and bud like a rose growing by a stream of water;
[14] send forth fragrance like frankincense, and put forth blossoms like a lily. Scatter the fragrance, and sing a hymn of praise; bless the Lord for all his works;
[15] ascribe majesty to his name and give thanks to him with praise, with songs on your lips, and with lyres; and this you shall say in thanksgiving:
[16] "All things are the works of the Lord, for they are very good, and whatever he commands will be done in his time."
[17] No one can say, "What is this?" "Why is that?" for in God's time all things will be sought after. At his word the waters stood in a heap, and the reservoirs of water at the word of his mouth.
[18] At his command whatever pleases him is done, and none can limit his saving power.
[19] The works of all flesh are before him, and nothing can be hid from his eyes.
[20] From everlasting to everlasting he beholds them, and nothing is marvelous to him.
[21] No one can say, "What is this?" "Why is that?" for everything has been created for its use.
[22] His blessing covers the dry land like a river, and drenches it like a flood.
[23] The nations will incur his wrath, just as he turns fresh water into salt.
[24] To the holy his ways are straight, just as they are obstacles to the wicked.
[25] From the beginning good things were created for good people, just as evil things for sinners.
[26] Basic to all the needs of man's life are water and fire and iron and salt and wheat flour and milk and honey, the blood of the grape, and oil and clothing.
[27] All these are for good to the godly, just as they turn into evils for sinners.
[28] There are winds that have been created for vengeance, and in their anger they scourge heavily; in the time of consummation they will pour out their strength and calm the anger of their Maker.
[29] Fire and hail and famine and pestilence, all these have been created for vengeance;
[30] the teeth of wild beasts, and scorpions and vipers, and the sword that punishes the ungodly with destruction;
[31] they will rejoice in his commands, and be made ready on earth for their service, and when their times come they will not transgress his word.
[32] Therefore from the beginning I have been convinced, and have thought this out and left it in writing:
[33] The works of the Lord are all good, and he will supply every need in its hour.
[34] And no one can say, "This is worse than that," for all things will prove good in their season.
[35] So now sing praise with all your heart and voice, and bless the name of the Lord.
Sir.40
[1] Much labor was created for every man, and a heavy yoke is upon the sons of Adam, from the day they come forth from their mother's womb till the day they return to the mother of all.
[2] Their perplexities and fear of heart -- their anxious thought is the day of death,
[3] from the man who sits on a splendid throne to the one who is humbled in dust and ashes,
[4] from the man who wears purple and a crown to the one who is clothed in burlap;
[5] there is anger and envy and trouble and unrest, and fear of death, and fury and strife. And when one rests upon his bed, his sleep at night confuses his mind.
[6] He gets little or no rest, and afterward in his sleep, as though he were on watch, he is troubled by the visions of his mind like one who has escaped from the battle-front;
[7] at the moment of his rescue he wakes up, and wonders that his fear came to nothing.
[8] With all flesh, both man and beast, and upon sinners seven times more,
[9] are death and bloodshed and strife and sword, calamities, famine and affliction and plague.
[10] All these were created for the wicked, and on their account the flood came.
[11] All things that are from the earth turn back to the earth, and what is from the waters returns to the sea.
[12] All bribery and injustice will be blotted out, but good faith will stand for ever.
[13] The wealth of the unjust will dry up like a torrent, and crash like a loud clap of thunder in a rain.
[14] A generous man will be made glad; likewise transgressors will utterly fail.
[15] The children of the ungodly will not put forth many branches; they are unhealthy roots upon sheer rock.
[16] The reeds by any water or river bank will be plucked up before any grass.
[17] Kindness is like a garden of blessings, and almsgiving endures for ever.
[18] Life is sweet for the self-reliant and the worker, but he who finds treasure is better off than both.
[19] Children and the building of a city establish a man's name, but a blameless wife is accounted better than both.
[20] Wine and music gladden the heart, but the love of wisdom is better than both.
[21] The flute and the harp make pleasant melody, but a pleasant voice is better than both.
[22] The eye desires grace and beauty, but the green shoots of grain more than both.
[23] A friend or a companion never meets one amiss, but a wife with her husband is better than both.
[24] Brothers and help are for a time of trouble, but almsgiving rescues better than both.
[25] Gold and silver make the foot stand sure, but good counsel is esteemed more than both.
[26] Riches and strength lift up the heart, but the fear of the Lord is better than both. There is no loss in the fear of the Lord, and with it there is no need to seek for help.
[27] The fear of the Lord is like a garden of blessing, and covers a man better than any glory.
[28] My son, do not lead the life of a beggar; it is better to die than to beg.
[29] When a man looks to the table of another, his existence cannot be considered as life. He pollutes himself with another man's food, but a man who is intelligent and well instructed guards against that.
[30] In the mouth of the shameless begging is sweet, but in his stomach a fire is kindled.
[1] Much labor was created for every man, and a heavy yoke is upon the sons of Adam, from the day they come forth from their mother's womb till the day they return to the mother of all.
[2] Their perplexities and fear of heart -- their anxious thought is the day of death,
[3] from the man who sits on a splendid throne to the one who is humbled in dust and ashes,
[4] from the man who wears purple and a crown to the one who is clothed in burlap;
[5] there is anger and envy and trouble and unrest, and fear of death, and fury and strife. And when one rests upon his bed, his sleep at night confuses his mind.
[6] He gets little or no rest, and afterward in his sleep, as though he were on watch, he is troubled by the visions of his mind like one who has escaped from the battle-front;
[7] at the moment of his rescue he wakes up, and wonders that his fear came to nothing.
[8] With all flesh, both man and beast, and upon sinners seven times more,
[9] are death and bloodshed and strife and sword, calamities, famine and affliction and plague.
[10] All these were created for the wicked, and on their account the flood came.
[11] All things that are from the earth turn back to the earth, and what is from the waters returns to the sea.
[12] All bribery and injustice will be blotted out, but good faith will stand for ever.
[13] The wealth of the unjust will dry up like a torrent, and crash like a loud clap of thunder in a rain.
[14] A generous man will be made glad; likewise transgressors will utterly fail.
[15] The children of the ungodly will not put forth many branches; they are unhealthy roots upon sheer rock.
[16] The reeds by any water or river bank will be plucked up before any grass.
[17] Kindness is like a garden of blessings, and almsgiving endures for ever.
[18] Life is sweet for the self-reliant and the worker, but he who finds treasure is better off than both.
[19] Children and the building of a city establish a man's name, but a blameless wife is accounted better than both.
[20] Wine and music gladden the heart, but the love of wisdom is better than both.
[21] The flute and the harp make pleasant melody, but a pleasant voice is better than both.
[22] The eye desires grace and beauty, but the green shoots of grain more than both.
[23] A friend or a companion never meets one amiss, but a wife with her husband is better than both.
[24] Brothers and help are for a time of trouble, but almsgiving rescues better than both.
[25] Gold and silver make the foot stand sure, but good counsel is esteemed more than both.
[26] Riches and strength lift up the heart, but the fear of the Lord is better than both. There is no loss in the fear of the Lord, and with it there is no need to seek for help.
[27] The fear of the Lord is like a garden of blessing, and covers a man better than any glory.
[28] My son, do not lead the life of a beggar; it is better to die than to beg.
[29] When a man looks to the table of another, his existence cannot be considered as life. He pollutes himself with another man's food, but a man who is intelligent and well instructed guards against that.
[30] In the mouth of the shameless begging is sweet, but in his stomach a fire is kindled.
Sir.41
[1] O death, how bitter is the reminder of you to one who lives at peace among his possessions, to a man without distractions, who is prosperous in everything, and who still has the vigor to enjoy his food!
[2] O death, how welcome is your sentence to one who is in need and is failing in strength, very old and distracted over everything; to one who is contrary, and has lost his patience!
[3] Do not fear the sentence of death; remember your former days and the end of life; this is the decree from the Lord for all flesh,
[4] and how can you reject the good pleasure of the Most High? Whether life is for ten or a hundred or a thousand years,
there is no inquiry about it in Hades.
[5] The children of sinners are abominable children, and they frequent the haunts of the ungodly.
[6] The inheritance of the children of sinners will perish, and on their posterity will be a perpetual reproach.
[7] Children will blame an ungodly father, for they suffer reproach because of him.
[8] Woe to you, ungodly men, who have forsaken the law of the Most High God!
[9] When you are born, you are born to a curse; and when you die, a curse is your lot.
[10] Whatever is from the dust returns to dust; so the ungodly go from curse to destruction.
[11] The mourning of men is about their bodies, but the evil name of sinners will be blotted out.
[12] Have regard for your name, since it will remain for you longer than a thousand great stores of gold.
[13] The days of a good life are numbered, but a good name endures for ever.
[14] My children, observe instruction and be at peace; hidden wisdom and unseen treasure, what advantage is there in either of them?
[15] Better is the man who hides his folly than the man who hides his wisdom.
[16] Therefore show respect for my words: For it is good to retain every kind of shame, and not everything is confidently esteemed by every one.
[17] Be ashamed of immorality, before your father or mother; and of a lie, before a prince or a ruler;
[18] of a transgression, before a judge or magistrate; and of iniquity, before a congregation or the people; of unjust dealing, before your partner or friend;
[19] and of theft, in the place where you live. Be ashamed before the truth of God and his covenant. Be ashamed of selfish behavior at meals, of surliness in receiving and giving,
[20] and of silence, before those who greet you; of looking at a woman who is a harlot,
[21] and of rejecting the appeal of a kinsman; of taking away some one's portion or gift, and of gazing at another man's wife;
[22] of meddling with his maidservant -- and do not approach her bed; of abusive words, before friends -- and do not upbraid after making a gift;
[23] of repeating and telling what you hear, and of revealing secrets. Then you will show proper shame, and will find favor with every man.
[1] O death, how bitter is the reminder of you to one who lives at peace among his possessions, to a man without distractions, who is prosperous in everything, and who still has the vigor to enjoy his food!
[2] O death, how welcome is your sentence to one who is in need and is failing in strength, very old and distracted over everything; to one who is contrary, and has lost his patience!
[3] Do not fear the sentence of death; remember your former days and the end of life; this is the decree from the Lord for all flesh,
[4] and how can you reject the good pleasure of the Most High? Whether life is for ten or a hundred or a thousand years,
there is no inquiry about it in Hades.
[5] The children of sinners are abominable children, and they frequent the haunts of the ungodly.
[6] The inheritance of the children of sinners will perish, and on their posterity will be a perpetual reproach.
[7] Children will blame an ungodly father, for they suffer reproach because of him.
[8] Woe to you, ungodly men, who have forsaken the law of the Most High God!
[9] When you are born, you are born to a curse; and when you die, a curse is your lot.
[10] Whatever is from the dust returns to dust; so the ungodly go from curse to destruction.
[11] The mourning of men is about their bodies, but the evil name of sinners will be blotted out.
[12] Have regard for your name, since it will remain for you longer than a thousand great stores of gold.
[13] The days of a good life are numbered, but a good name endures for ever.
[14] My children, observe instruction and be at peace; hidden wisdom and unseen treasure, what advantage is there in either of them?
[15] Better is the man who hides his folly than the man who hides his wisdom.
[16] Therefore show respect for my words: For it is good to retain every kind of shame, and not everything is confidently esteemed by every one.
[17] Be ashamed of immorality, before your father or mother; and of a lie, before a prince or a ruler;
[18] of a transgression, before a judge or magistrate; and of iniquity, before a congregation or the people; of unjust dealing, before your partner or friend;
[19] and of theft, in the place where you live. Be ashamed before the truth of God and his covenant. Be ashamed of selfish behavior at meals, of surliness in receiving and giving,
[20] and of silence, before those who greet you; of looking at a woman who is a harlot,
[21] and of rejecting the appeal of a kinsman; of taking away some one's portion or gift, and of gazing at another man's wife;
[22] of meddling with his maidservant -- and do not approach her bed; of abusive words, before friends -- and do not upbraid after making a gift;
[23] of repeating and telling what you hear, and of revealing secrets. Then you will show proper shame, and will find favor with every man.
Sir.42
[1] Of the following things do not be ashamed, and do not let partiality lead you to sin:
[2] of the law of the Most High and his covenant, and of rendering judgment to acquit the ungodly;
[3] of keeping accounts with a partner or with traveling companions, and of dividing the inheritance of friends;
[4] of accuracy with scales and weights, and of acquiring much or little;
[5] of profit from dealing with merchants, and of much discipline of children, and of whipping a wicked servant severely.
[6] Where there is an evil wife, a seal is a good thing; and where there are many hands, lock things up.
[7] Whatever you deal out, let it be by number and weight, and make a record of all that you give out or take in.
[8] Do not be ashamed to instruct the stupid or foolish or the aged man who quarrels with the young. Then you will be truly instructed, and will be approved before all men.
[9] A daughter keeps her father secretly wakeful, and worry over her robs him of sleep; when she is young, lest she do not marry, or if married, lest she be hated;
[10] while a virgin, lest she be defiled or become pregnant in her father's house; or having a husband, lest she prove unfaithful, or, though married, lest she be barren.
[11] Keep strict watch over a headstrong daughter, lest she make you a laughingstock to your enemies, a byword in the city and notorious among the people, and put you to shame before the great multitude.
[12] Do not look upon any one for beauty, and do not sit in the midst of women;
[13] for from garments comes the moth, and from a woman comes woman's wickedness.
[14] Better is the wickedness of a man than a woman who does good; and it is a woman who brings shame and disgrace.
[15] I will now call to mind the works of the Lord, and will declare what I have seen. By the words of the Lord his works are done.
[16] The sun looks down on everything with its light, and the work of the Lord is full of his glory.
[17] The Lord has not enabled his holy ones to recount all his marvelous works, which the Lord the Almighty has established that the universe may stand firm in his glory.
[18] He searches out the abyss, and the hearts of men, and considers their crafty devices. For the Most High knows all that may be known, and he looks into the signs of the age.
[19] He declares what has been and what is to be, and he reveals the tracks of hidden things.
[20] No thought escapes him, and not one word is hidden from him.
[21] He has ordained the splendors of his wisdom, and he is from everlasting and to everlasting. Nothing can be added or taken away, and he needs no one to be his counselor.
[22] How greatly to be desired are all his works, and how sparkling they are to see!
[23] All these things live and remain for ever for every need, and are all obedient.
[24] All things are twofold, one opposite the other, and he has made nothing incomplete.
[25] One confirms the good things of the other, and who can have enough of beholding his glory?
[1] Of the following things do not be ashamed, and do not let partiality lead you to sin:
[2] of the law of the Most High and his covenant, and of rendering judgment to acquit the ungodly;
[3] of keeping accounts with a partner or with traveling companions, and of dividing the inheritance of friends;
[4] of accuracy with scales and weights, and of acquiring much or little;
[5] of profit from dealing with merchants, and of much discipline of children, and of whipping a wicked servant severely.
[6] Where there is an evil wife, a seal is a good thing; and where there are many hands, lock things up.
[7] Whatever you deal out, let it be by number and weight, and make a record of all that you give out or take in.
[8] Do not be ashamed to instruct the stupid or foolish or the aged man who quarrels with the young. Then you will be truly instructed, and will be approved before all men.
[9] A daughter keeps her father secretly wakeful, and worry over her robs him of sleep; when she is young, lest she do not marry, or if married, lest she be hated;
[10] while a virgin, lest she be defiled or become pregnant in her father's house; or having a husband, lest she prove unfaithful, or, though married, lest she be barren.
[11] Keep strict watch over a headstrong daughter, lest she make you a laughingstock to your enemies, a byword in the city and notorious among the people, and put you to shame before the great multitude.
[12] Do not look upon any one for beauty, and do not sit in the midst of women;
[13] for from garments comes the moth, and from a woman comes woman's wickedness.
[14] Better is the wickedness of a man than a woman who does good; and it is a woman who brings shame and disgrace.
[15] I will now call to mind the works of the Lord, and will declare what I have seen. By the words of the Lord his works are done.
[16] The sun looks down on everything with its light, and the work of the Lord is full of his glory.
[17] The Lord has not enabled his holy ones to recount all his marvelous works, which the Lord the Almighty has established that the universe may stand firm in his glory.
[18] He searches out the abyss, and the hearts of men, and considers their crafty devices. For the Most High knows all that may be known, and he looks into the signs of the age.
[19] He declares what has been and what is to be, and he reveals the tracks of hidden things.
[20] No thought escapes him, and not one word is hidden from him.
[21] He has ordained the splendors of his wisdom, and he is from everlasting and to everlasting. Nothing can be added or taken away, and he needs no one to be his counselor.
[22] How greatly to be desired are all his works, and how sparkling they are to see!
[23] All these things live and remain for ever for every need, and are all obedient.
[24] All things are twofold, one opposite the other, and he has made nothing incomplete.
[25] One confirms the good things of the other, and who can have enough of beholding his glory?
Sir.43
[1] The pride of the heavenly heights is the clear firmament, the appearance of heaven in a spectacle of glory.
[2] The sun, when it appears, making proclamation as it goes forth, is a marvelous instrument, the work of the Most High.
[3] At noon it parches the land; and who can withstand its burning heat?
[4] A man tending a furnace works in burning heat, but the sun burns the mountains three times as much; it breathes out fiery vapors, and with bright beams it blinds the eyes.
[5] Great is the Lord who made it; and at his command it hastens on its course.
[6] He made the moon also, to serve in its season to mark the times and to be an everlasting sign.
[7] From the moon comes the sign for feast days, a light that wanes when it has reached the full.
[8] The month is named for the moon, increasing marvelously in its phases, an instrument of the hosts on high shining forth in the firmament of heaven.
[9] The glory of the stars is the beauty of heaven, a gleaming array in the heights of the Lord.
[10] At the command of the Holy One they stand as ordered, they never relax in their watches.
[11] Look upon the rainbow, and praise him who made it, exceedingly beautiful in its brightness.
[12] It encircles the heaven with its glorious arc; the hands of the Most High have stretched it out.
[13] By his command he sends the driving snow and speeds the lightnings of his judgment.
[14] Therefore the storehouses are opened, and the clouds fly forth like birds.
[15] In his majesty he amasses the clouds, and the hailstones are broken in pieces.
[16] At his appearing the mountains are shaken; at his will the south wind blows.
[17] The voice of his thunder rebukes the earth; so do the tempest from the north and the whirlwind. He scatters the snow like birds flying down, and its descent is like locusts alighting.
[18] The eye marvels at the beauty of its whiteness, and the mind is amazed at its falling.
[19] He pours the hoarfrost upon the earth like salt, and when it freezes, it becomes pointed thorns.
[20] The cold north wind blows, and ice freezes over the water; it rests upon every pool of water, and the water puts it on like a breastplate.
[21] He consumes the mountains and burns up the wilderness, and withers the tender grass like fire.
[22] A mist quickly heals all things; when the dew appears, it refreshes from the heat.
[23] By his counsel he stilled the great deep and planted islands in it.
[24] Those who sail the sea tell of its dangers, and we marvel at what we hear.
[25] for in it are strange and marvelous works, all kinds of living things, and huge creatures of the sea.
[26] Because of him his messenger finds the way, and by his word all things hold together.
[27] Though we speak much we cannot reach the end, and the sum of our words is: "He is the all."
[28] Where shall we find strength to praise him? For he is greater than all his works.
[29] Terrible is the Lord and very great, and marvelous is his power.
[30] When you praise the Lord, exalt him as much as you can; for he will surpass even that. When you exalt him, put forth all your strength, and do not grow weary, for you cannot praise him enough.
[31] Who has seen him and can describe him? Or who can extol him as he is?
[32] Many things greater than these lie hidden, for we have seen but few of his works.
[33] For the Lord has made all things, and to the godly he has granted wisdom.
[1] The pride of the heavenly heights is the clear firmament, the appearance of heaven in a spectacle of glory.
[2] The sun, when it appears, making proclamation as it goes forth, is a marvelous instrument, the work of the Most High.
[3] At noon it parches the land; and who can withstand its burning heat?
[4] A man tending a furnace works in burning heat, but the sun burns the mountains three times as much; it breathes out fiery vapors, and with bright beams it blinds the eyes.
[5] Great is the Lord who made it; and at his command it hastens on its course.
[6] He made the moon also, to serve in its season to mark the times and to be an everlasting sign.
[7] From the moon comes the sign for feast days, a light that wanes when it has reached the full.
[8] The month is named for the moon, increasing marvelously in its phases, an instrument of the hosts on high shining forth in the firmament of heaven.
[9] The glory of the stars is the beauty of heaven, a gleaming array in the heights of the Lord.
[10] At the command of the Holy One they stand as ordered, they never relax in their watches.
[11] Look upon the rainbow, and praise him who made it, exceedingly beautiful in its brightness.
[12] It encircles the heaven with its glorious arc; the hands of the Most High have stretched it out.
[13] By his command he sends the driving snow and speeds the lightnings of his judgment.
[14] Therefore the storehouses are opened, and the clouds fly forth like birds.
[15] In his majesty he amasses the clouds, and the hailstones are broken in pieces.
[16] At his appearing the mountains are shaken; at his will the south wind blows.
[17] The voice of his thunder rebukes the earth; so do the tempest from the north and the whirlwind. He scatters the snow like birds flying down, and its descent is like locusts alighting.
[18] The eye marvels at the beauty of its whiteness, and the mind is amazed at its falling.
[19] He pours the hoarfrost upon the earth like salt, and when it freezes, it becomes pointed thorns.
[20] The cold north wind blows, and ice freezes over the water; it rests upon every pool of water, and the water puts it on like a breastplate.
[21] He consumes the mountains and burns up the wilderness, and withers the tender grass like fire.
[22] A mist quickly heals all things; when the dew appears, it refreshes from the heat.
[23] By his counsel he stilled the great deep and planted islands in it.
[24] Those who sail the sea tell of its dangers, and we marvel at what we hear.
[25] for in it are strange and marvelous works, all kinds of living things, and huge creatures of the sea.
[26] Because of him his messenger finds the way, and by his word all things hold together.
[27] Though we speak much we cannot reach the end, and the sum of our words is: "He is the all."
[28] Where shall we find strength to praise him? For he is greater than all his works.
[29] Terrible is the Lord and very great, and marvelous is his power.
[30] When you praise the Lord, exalt him as much as you can; for he will surpass even that. When you exalt him, put forth all your strength, and do not grow weary, for you cannot praise him enough.
[31] Who has seen him and can describe him? Or who can extol him as he is?
[32] Many things greater than these lie hidden, for we have seen but few of his works.
[33] For the Lord has made all things, and to the godly he has granted wisdom.
Sir.44
[1] Let us now praise famous men, and our fathers in their generations.
[2] The Lord apportioned to them great glory, his majesty from the beginning.
[3] There were those who ruled in their kingdoms, and were men renowned for their power, giving counsel by their understanding, and proclaiming prophecies;
[4] leaders of the people in their deliberations and in understanding of learning for the people, wise in their words of instruction;
[5] those who composed musical tunes, and set forth verses in writing;
[6] rich men furnished with resources, living peaceably in their habitations --
[7] all these were honored in their generations, and were the glory of their times.
[8] There are some of them who have left a name, so that men declare their praise.
[9] And there are some who have no memorial, who have perished as though they had not lived; they have become as though they had not been born, and so have their children after them.
[10] But these were men of mercy, whose righteous deeds have not been forgotten;
[11] their prosperity will remain with their descendants, and their inheritance to their children's children.
[12] Their descendants stand by the covenants; their children also, for their sake.
[13] Their posterity will continue for ever, and their glory will not be blotted out.
[14] Their bodies were buried in peace, and their name lives to all generations.
[15] Peoples will declare their wisdom, and the congregation proclaims their praise.
[16] Enoch pleased the Lord, and was taken up; he was an example of repentance to all generations.
[17] Noah was found perfect and righteous; in the time of wrath he was taken in exchange; therefore a remnant was left to the earth when the flood came.
[18] Everlasting covenants were made with him that all flesh should not be blotted out by a flood.
[19] Abraham was the great father of a multitude of nations, and no one has been found like him in glory;
[20] he kept the law of the Most High, and was taken into covenant with him; he established the covenant in his flesh, and when he was tested he was found faithful.
[21] Therefore the Lord assured him by an oath that the nations would be blessed through his posterity; that he would multiply him like the dust of the earth, and exalt his posterity like the stars, and cause them to inherit from sea to sea and from the River to the ends of the earth.
[22] To Isaac also he gave the same assurance for the sake of Abraham his father.
[23] The blessing of all men and the covenant he made to rest upon the head of Jacob; he acknowledged him with his blessings, and gave him his inheritance; he determined his portions, and distributed them among twelve tribes.
[1] Let us now praise famous men, and our fathers in their generations.
[2] The Lord apportioned to them great glory, his majesty from the beginning.
[3] There were those who ruled in their kingdoms, and were men renowned for their power, giving counsel by their understanding, and proclaiming prophecies;
[4] leaders of the people in their deliberations and in understanding of learning for the people, wise in their words of instruction;
[5] those who composed musical tunes, and set forth verses in writing;
[6] rich men furnished with resources, living peaceably in their habitations --
[7] all these were honored in their generations, and were the glory of their times.
[8] There are some of them who have left a name, so that men declare their praise.
[9] And there are some who have no memorial, who have perished as though they had not lived; they have become as though they had not been born, and so have their children after them.
[10] But these were men of mercy, whose righteous deeds have not been forgotten;
[11] their prosperity will remain with their descendants, and their inheritance to their children's children.
[12] Their descendants stand by the covenants; their children also, for their sake.
[13] Their posterity will continue for ever, and their glory will not be blotted out.
[14] Their bodies were buried in peace, and their name lives to all generations.
[15] Peoples will declare their wisdom, and the congregation proclaims their praise.
[16] Enoch pleased the Lord, and was taken up; he was an example of repentance to all generations.
[17] Noah was found perfect and righteous; in the time of wrath he was taken in exchange; therefore a remnant was left to the earth when the flood came.
[18] Everlasting covenants were made with him that all flesh should not be blotted out by a flood.
[19] Abraham was the great father of a multitude of nations, and no one has been found like him in glory;
[20] he kept the law of the Most High, and was taken into covenant with him; he established the covenant in his flesh, and when he was tested he was found faithful.
[21] Therefore the Lord assured him by an oath that the nations would be blessed through his posterity; that he would multiply him like the dust of the earth, and exalt his posterity like the stars, and cause them to inherit from sea to sea and from the River to the ends of the earth.
[22] To Isaac also he gave the same assurance for the sake of Abraham his father.
[23] The blessing of all men and the covenant he made to rest upon the head of Jacob; he acknowledged him with his blessings, and gave him his inheritance; he determined his portions, and distributed them among twelve tribes.
Sir.45
[1] From his descendants the Lord brought forth a man of mercy, who found favor in the sight of all flesh and was beloved by God and man, Moses, whose memory is blessed.
[2] He made him equal in glory to the holy ones, and made him great in the fears of his enemies.
[3] By his words he caused signs to cease; the Lord glorified him in the presence of kings. He gave him commands for his people, and showed him part of his glory.
[4] He sanctified him through faithfulness and meekness; he chose him out of all mankind.
[5] He made him hear his voice, and led him into the thick darkness, and gave him the commandments face to face, the law of life and knowledge, to teach Jacob the covenant, and Israel his judgments.
[6] He exalted Aaron, the brother of Moses, a holy man like him, of the tribe of Levi.
[7] He made an everlasting covenant with him, and gave him the priesthood of the people. He blessed him with splendid vestments, and put a glorious robe upon him.
[8] He clothed him with superb perfection, and strengthened him with the symbols of authority, the linen breeches, the long robe, and the ephod.
[9] And he encircled him with pomegranates, with very many golden bells round about, to send forth a sound as he walked, to make their ringing heard in the temple as a reminder to the sons of his people;
[10] with a holy garment, of gold and blue and purple, the work of an embroiderer; with the oracle of judgment, Urim and Thummim;
[11] with twisted scarlet, the work of a craftsman; with precious stones engraved like signets, in a setting of gold, the work of a jeweler, for a reminder, in engraved letters, according to the number of the tribes of Israel;
[12] with a gold crown upon his turban, inscribed like a signet with "Holiness," a distinction to be prized, the work of an expert, the delight of the eyes, richly adorned.
[13] Before his time there never were such beautiful things. No outsider ever put them on, but only his sons and his descendants perpetually.
[14] His sacrifices shall be wholly burned twice every day continually.
[15] Moses ordained him, and anointed him with holy oil; it was an everlasting covenant for him and for his descendants all the days of heaven, to minister to the Lord and serve as priest and bless his people in his name.
[16] He chose him out of all the living to offer sacrifice to the Lord, incense and a pleasing odor as a memorial portion, to make atonement for the people.
[17] In his commandments he gave him authority and statutes and judgments, to teach Jacob the testimonies, and to enlighten Israel with his law.
[18] Outsiders conspired against him, and envied him in the wilderness, Dathan and Abiram and their men and the company of Korah, in wrath and anger.
[19] The Lord saw it and was not pleased, and in the wrath of his anger they were destroyed; he wrought wonders against them to consume them in flaming fire.
[20] He added glory to Aaron and gave him a heritage; he allotted to him the first of the first fruits, he prepared bread of first fruits in abundance;
[21] for they eat the sacrifices to the Lord, which he gave to him and his descendants.
[22] But in the land of the people he has no inheritance, and he has no portion among the people; for the Lord himself is his portion and inheritance.
[23] Phinehas the son of Eleazar is the third in glory, for he was zealous in the fear of the Lord, and stood fast, when the people turned away, in the ready goodness of his soul, and made atonement for Israel.
[24] Therefore a covenant of peace was established with him, that he should be leader of the sanctuary and of his people,
that he and his descendants should have the dignity of the priesthood for ever.
[25] A covenant was also established with David, the son of Jesse, of the tribe of Judah: the heritage of the king is from son to son only; so the heritage of Aaron is for his descendants.
[26] May the Lord grant you wisdom in your heart to judge his people in righteousness, so that their prosperity may not vanish, and that their glory may endure throughout their generations.
[1] From his descendants the Lord brought forth a man of mercy, who found favor in the sight of all flesh and was beloved by God and man, Moses, whose memory is blessed.
[2] He made him equal in glory to the holy ones, and made him great in the fears of his enemies.
[3] By his words he caused signs to cease; the Lord glorified him in the presence of kings. He gave him commands for his people, and showed him part of his glory.
[4] He sanctified him through faithfulness and meekness; he chose him out of all mankind.
[5] He made him hear his voice, and led him into the thick darkness, and gave him the commandments face to face, the law of life and knowledge, to teach Jacob the covenant, and Israel his judgments.
[6] He exalted Aaron, the brother of Moses, a holy man like him, of the tribe of Levi.
[7] He made an everlasting covenant with him, and gave him the priesthood of the people. He blessed him with splendid vestments, and put a glorious robe upon him.
[8] He clothed him with superb perfection, and strengthened him with the symbols of authority, the linen breeches, the long robe, and the ephod.
[9] And he encircled him with pomegranates, with very many golden bells round about, to send forth a sound as he walked, to make their ringing heard in the temple as a reminder to the sons of his people;
[10] with a holy garment, of gold and blue and purple, the work of an embroiderer; with the oracle of judgment, Urim and Thummim;
[11] with twisted scarlet, the work of a craftsman; with precious stones engraved like signets, in a setting of gold, the work of a jeweler, for a reminder, in engraved letters, according to the number of the tribes of Israel;
[12] with a gold crown upon his turban, inscribed like a signet with "Holiness," a distinction to be prized, the work of an expert, the delight of the eyes, richly adorned.
[13] Before his time there never were such beautiful things. No outsider ever put them on, but only his sons and his descendants perpetually.
[14] His sacrifices shall be wholly burned twice every day continually.
[15] Moses ordained him, and anointed him with holy oil; it was an everlasting covenant for him and for his descendants all the days of heaven, to minister to the Lord and serve as priest and bless his people in his name.
[16] He chose him out of all the living to offer sacrifice to the Lord, incense and a pleasing odor as a memorial portion, to make atonement for the people.
[17] In his commandments he gave him authority and statutes and judgments, to teach Jacob the testimonies, and to enlighten Israel with his law.
[18] Outsiders conspired against him, and envied him in the wilderness, Dathan and Abiram and their men and the company of Korah, in wrath and anger.
[19] The Lord saw it and was not pleased, and in the wrath of his anger they were destroyed; he wrought wonders against them to consume them in flaming fire.
[20] He added glory to Aaron and gave him a heritage; he allotted to him the first of the first fruits, he prepared bread of first fruits in abundance;
[21] for they eat the sacrifices to the Lord, which he gave to him and his descendants.
[22] But in the land of the people he has no inheritance, and he has no portion among the people; for the Lord himself is his portion and inheritance.
[23] Phinehas the son of Eleazar is the third in glory, for he was zealous in the fear of the Lord, and stood fast, when the people turned away, in the ready goodness of his soul, and made atonement for Israel.
[24] Therefore a covenant of peace was established with him, that he should be leader of the sanctuary and of his people,
that he and his descendants should have the dignity of the priesthood for ever.
[25] A covenant was also established with David, the son of Jesse, of the tribe of Judah: the heritage of the king is from son to son only; so the heritage of Aaron is for his descendants.
[26] May the Lord grant you wisdom in your heart to judge his people in righteousness, so that their prosperity may not vanish, and that their glory may endure throughout their generations.
Sir.46
[1] Joshua the son of Nun was mighty in war, and was the successor of Moses in prophesying. He became, in accordance with his name, a great savior of God's elect, to take vengeance on the enemies that rose against them, so that he might give Israel its inheritance.
[2] How glorious he was when he lifted his hands and stretched out his sword against the cities!
[3] Who before him ever stood so firm? For he waged the wars of the Lord.
[4] Was not the sun held back by his hand? And did not one day become as long as two?
[5] He called upon the Most High, the Mighty One, when enemies pressed him on every side,
[6] and the great Lord answered him with hailstones of mighty power. He hurled down war upon that nation, and at the descent of Beth-horon he destroyed those who resisted, so that the nations might know his armament, that he was fighting in the sight of the Lord; for he wholly followed the Mighty One.
[7] And in the days of Moses he did a loyal deed, he and Caleb the son of Jephunneh: they withstood the congregation,
restrained the people from sin, and stilled their wicked murmuring.
[8] And these two alone were preserved out of six hundred thousand people on foot, to bring them into their inheritance,
into a land flowing with milk and honey.
[9] And the Lord gave Caleb strength, which remained with him to old age, so that he went up to the hill country, and his children obtained it for an inheritance;
[10] so that all the sons of Israel might see that it is good to follow the Lord.
[11] The judges also, with their respective names, those whose hearts did not fall into idolatry and who did not turn away from the Lord -- may their memory be blessed!
[12] May their bones revive from where they lie, and may the name of those who have been honored live again in their sons!
[13] Samuel, beloved by his Lord, a prophet of the Lord, established the kingdom and anointed rulers over his people.
[14] By the law of the Lord he judged the congregation, and the Lord watched over Jacob.
[15] By his faithfulness he was proved to be a prophet, and by his words he became known as a trustworthy seer.
[16] He called upon the Lord, the Mighty One, when his enemies pressed him on every side, and he offered in sacrifice a sucking lamb.
[17] Then the Lord thundered from heaven, and made his voice heard with a mighty sound;
[18] and he wiped out the leaders of the people of Tyre and all the rulers of the Philistines.
[19] Before the time of his eternal sleep, Samuel called men to witness before the Lord and his anointed: "I have not taken any one's property, not so much as a pair of shoes." And no man accused him.
[20] Even after he had fallen asleep he prophesied and revealed to the king his death, and lifted up his voice out of the earth in prophecy, to blot out the wickedness of the people.
[1] Joshua the son of Nun was mighty in war, and was the successor of Moses in prophesying. He became, in accordance with his name, a great savior of God's elect, to take vengeance on the enemies that rose against them, so that he might give Israel its inheritance.
[2] How glorious he was when he lifted his hands and stretched out his sword against the cities!
[3] Who before him ever stood so firm? For he waged the wars of the Lord.
[4] Was not the sun held back by his hand? And did not one day become as long as two?
[5] He called upon the Most High, the Mighty One, when enemies pressed him on every side,
[6] and the great Lord answered him with hailstones of mighty power. He hurled down war upon that nation, and at the descent of Beth-horon he destroyed those who resisted, so that the nations might know his armament, that he was fighting in the sight of the Lord; for he wholly followed the Mighty One.
[7] And in the days of Moses he did a loyal deed, he and Caleb the son of Jephunneh: they withstood the congregation,
restrained the people from sin, and stilled their wicked murmuring.
[8] And these two alone were preserved out of six hundred thousand people on foot, to bring them into their inheritance,
into a land flowing with milk and honey.
[9] And the Lord gave Caleb strength, which remained with him to old age, so that he went up to the hill country, and his children obtained it for an inheritance;
[10] so that all the sons of Israel might see that it is good to follow the Lord.
[11] The judges also, with their respective names, those whose hearts did not fall into idolatry and who did not turn away from the Lord -- may their memory be blessed!
[12] May their bones revive from where they lie, and may the name of those who have been honored live again in their sons!
[13] Samuel, beloved by his Lord, a prophet of the Lord, established the kingdom and anointed rulers over his people.
[14] By the law of the Lord he judged the congregation, and the Lord watched over Jacob.
[15] By his faithfulness he was proved to be a prophet, and by his words he became known as a trustworthy seer.
[16] He called upon the Lord, the Mighty One, when his enemies pressed him on every side, and he offered in sacrifice a sucking lamb.
[17] Then the Lord thundered from heaven, and made his voice heard with a mighty sound;
[18] and he wiped out the leaders of the people of Tyre and all the rulers of the Philistines.
[19] Before the time of his eternal sleep, Samuel called men to witness before the Lord and his anointed: "I have not taken any one's property, not so much as a pair of shoes." And no man accused him.
[20] Even after he had fallen asleep he prophesied and revealed to the king his death, and lifted up his voice out of the earth in prophecy, to blot out the wickedness of the people.
Sir.47
[1] And after him Nathan rose up to prophesy in the days of David.
[2] As the fat is selected from the peace offering, so David was selected from the sons of Israel.
[3] He played with lions as with young goats, and with bears as with lambs of the flock.
[4] In his youth did he not kill a giant, and take away reproach from the people, when he lifted his hand with a stone in the sling and struck down the boasting of Goliath?
[5] For he appealed to the Lord, the Most High, and he gave him strength in his right hand to slay a man mighty in war, to exalt the power of his people.
[6] So they glorified him for his ten thousands, and praised him for the blessings of the Lord, when the glorious diadem was bestowed upon him.
[7] For he wiped out his enemies on every side, and annihilated his adversaries the Philistines; he crushed their power even to this day.
[8] In all that he did he gave thanks to the Holy One, the Most High, with ascriptions of glory; he sang praise with all his heart, and he loved his Maker.
[9] He placed singers before the altar, to make sweet melody with their voices.
[10] He gave beauty to the feasts, and arranged their times throughout the year, while they praised God's holy name, and the sanctuary resounded from early morning.
[11] The Lord took away his sins, and exalted his power for ever; he gave him the covenant of kings and a throne of glory in Israel.
[12] After him rose up a wise son who fared amply because of him;
[13] Solomon reigned in days of peace, and God gave him rest on every side, that he might build a house for his name and prepare a sanctuary to stand for ever.
[14] How wise you became in your youth! You overflowed like a river with understanding.
[15] Your soul covered the earth, and you filled it with parables and riddles.
[16] Your name reached to far-off islands, and you were loved for your peace.
[17] For your songs and proverbs and parables, and for your interpretations, the countries marveled at you.
[18] In the name of the Lord God, who is called the God of Israel, you gathered gold like tin and amassed silver like lead.
[19] But you laid your loins beside women, and through your body you were brought into subjection.
[20] You put stain upon your honor, and defiled your posterity, so that you brought wrath upon your children and they were grieved at your folly,
[21] so that the sovereignty was divided and a disobedient kingdom arose out of Ephraim.
[22] But the Lord will never give up his mercy, nor cause any of his works to perish; he will never blot out the descendants of his chosen one, nor destroy the posterity of him who loved him; so he gave a remnant to Jacob, and to David a root of his stock.
[23] Solomon rested with his fathers, and left behind him one of his sons, ample in folly and lacking in understanding,
Rehoboam, whose policy caused the people to revolt. Also Jeroboam the son of Nebat, who caused Israel to sin and gave to Ephraim a sinful way.
[24] Their sins became exceedingly many, so as to remove them from their land.
[25] For they sought out every sort of wickedness, till vengeance came upon them.
[1] And after him Nathan rose up to prophesy in the days of David.
[2] As the fat is selected from the peace offering, so David was selected from the sons of Israel.
[3] He played with lions as with young goats, and with bears as with lambs of the flock.
[4] In his youth did he not kill a giant, and take away reproach from the people, when he lifted his hand with a stone in the sling and struck down the boasting of Goliath?
[5] For he appealed to the Lord, the Most High, and he gave him strength in his right hand to slay a man mighty in war, to exalt the power of his people.
[6] So they glorified him for his ten thousands, and praised him for the blessings of the Lord, when the glorious diadem was bestowed upon him.
[7] For he wiped out his enemies on every side, and annihilated his adversaries the Philistines; he crushed their power even to this day.
[8] In all that he did he gave thanks to the Holy One, the Most High, with ascriptions of glory; he sang praise with all his heart, and he loved his Maker.
[9] He placed singers before the altar, to make sweet melody with their voices.
[10] He gave beauty to the feasts, and arranged their times throughout the year, while they praised God's holy name, and the sanctuary resounded from early morning.
[11] The Lord took away his sins, and exalted his power for ever; he gave him the covenant of kings and a throne of glory in Israel.
[12] After him rose up a wise son who fared amply because of him;
[13] Solomon reigned in days of peace, and God gave him rest on every side, that he might build a house for his name and prepare a sanctuary to stand for ever.
[14] How wise you became in your youth! You overflowed like a river with understanding.
[15] Your soul covered the earth, and you filled it with parables and riddles.
[16] Your name reached to far-off islands, and you were loved for your peace.
[17] For your songs and proverbs and parables, and for your interpretations, the countries marveled at you.
[18] In the name of the Lord God, who is called the God of Israel, you gathered gold like tin and amassed silver like lead.
[19] But you laid your loins beside women, and through your body you were brought into subjection.
[20] You put stain upon your honor, and defiled your posterity, so that you brought wrath upon your children and they were grieved at your folly,
[21] so that the sovereignty was divided and a disobedient kingdom arose out of Ephraim.
[22] But the Lord will never give up his mercy, nor cause any of his works to perish; he will never blot out the descendants of his chosen one, nor destroy the posterity of him who loved him; so he gave a remnant to Jacob, and to David a root of his stock.
[23] Solomon rested with his fathers, and left behind him one of his sons, ample in folly and lacking in understanding,
Rehoboam, whose policy caused the people to revolt. Also Jeroboam the son of Nebat, who caused Israel to sin and gave to Ephraim a sinful way.
[24] Their sins became exceedingly many, so as to remove them from their land.
[25] For they sought out every sort of wickedness, till vengeance came upon them.
Sir.48
[1] Then the prophet Elijah arose like a fire, and his word burned like a torch.
[2] He brought a famine upon them, and by his zeal he made them few in number.
[3] By the word of the Lord he shut up the heavens, and also three times brought down fire.
[4] How glorious you were, O Elijah, in your wondrous deeds! And who has the right to boast which you have?
[5] You who raised a corpse from death and from Hades, by the word of the Most High;
[6] who brought kings down to destruction, and famous men from their beds;
[7] who heard rebuke at Sinai and judgments of vengeance at Horeb;
[8] who anointed kings to inflict retribution, and prophets to succeed you.
[9] You who were taken up by a whirlwind of fire, in a chariot with horses of fire;
[10] you who are ready at the appointed time, it is written, to calm the wrath of God before it breaks out in fury, to turn the heart of the father to the son, and to restore the tribes of Jacob.
[11] Blessed are those who saw you, and those who have been adorned in love; for we also shall surely live.
[12] It was Elijah who was covered by the whirlwind, and Elisha was filled with his spirit; in all his days he did not tremble before any ruler, and no one brought him into subjection.
[13] Nothing was too hard for him, and when he was dead his body prophesied.
[14] As in his life he did wonders, so in death his deeds were marvelous.
[15] For all this the people did not repent, and they did not forsake their sins, till they were carried away captive from their land and were scattered over all the earth; the people were left very few in number, but with rulers from the house of David.
[16] Some of them did what was pleasing to God, but others multiplied sins.
[17] Hezekiah fortified his city, and brought water into the midst of it; he tunneled the sheer rock with iron and built pools for water.
[18] In his days Sennacherib came up, and sent the Rabshakeh; he lifted up his hand against Zion and made great boasts in his arrogance.
[19] Then their hearts were shaken and their hands trembled, and they were in anguish, like women in travail.
[20] But they called upon the Lord who is merciful, spreading forth their hands toward him; and the Holy One quickly heard them from heaven, and delivered them by the hand of Isaiah.
[21] The Lord smote the camp of the Assyrians, and his angel wiped them out.
[22] For Hezekiah did what was pleasing to the Lord, and he held strongly to the ways of David his father, which Isaiah the prophet commanded, who was great and faithful in his vision.
[23] In his days the sun went backward, and he lengthened the life of the king.
[24] By the spirit of might he saw the last things, and comforted those who mourned in Zion.
[25] He revealed what was to occur to the end of time, and the hidden things before they came to pass.
[1] Then the prophet Elijah arose like a fire, and his word burned like a torch.
[2] He brought a famine upon them, and by his zeal he made them few in number.
[3] By the word of the Lord he shut up the heavens, and also three times brought down fire.
[4] How glorious you were, O Elijah, in your wondrous deeds! And who has the right to boast which you have?
[5] You who raised a corpse from death and from Hades, by the word of the Most High;
[6] who brought kings down to destruction, and famous men from their beds;
[7] who heard rebuke at Sinai and judgments of vengeance at Horeb;
[8] who anointed kings to inflict retribution, and prophets to succeed you.
[9] You who were taken up by a whirlwind of fire, in a chariot with horses of fire;
[10] you who are ready at the appointed time, it is written, to calm the wrath of God before it breaks out in fury, to turn the heart of the father to the son, and to restore the tribes of Jacob.
[11] Blessed are those who saw you, and those who have been adorned in love; for we also shall surely live.
[12] It was Elijah who was covered by the whirlwind, and Elisha was filled with his spirit; in all his days he did not tremble before any ruler, and no one brought him into subjection.
[13] Nothing was too hard for him, and when he was dead his body prophesied.
[14] As in his life he did wonders, so in death his deeds were marvelous.
[15] For all this the people did not repent, and they did not forsake their sins, till they were carried away captive from their land and were scattered over all the earth; the people were left very few in number, but with rulers from the house of David.
[16] Some of them did what was pleasing to God, but others multiplied sins.
[17] Hezekiah fortified his city, and brought water into the midst of it; he tunneled the sheer rock with iron and built pools for water.
[18] In his days Sennacherib came up, and sent the Rabshakeh; he lifted up his hand against Zion and made great boasts in his arrogance.
[19] Then their hearts were shaken and their hands trembled, and they were in anguish, like women in travail.
[20] But they called upon the Lord who is merciful, spreading forth their hands toward him; and the Holy One quickly heard them from heaven, and delivered them by the hand of Isaiah.
[21] The Lord smote the camp of the Assyrians, and his angel wiped them out.
[22] For Hezekiah did what was pleasing to the Lord, and he held strongly to the ways of David his father, which Isaiah the prophet commanded, who was great and faithful in his vision.
[23] In his days the sun went backward, and he lengthened the life of the king.
[24] By the spirit of might he saw the last things, and comforted those who mourned in Zion.
[25] He revealed what was to occur to the end of time, and the hidden things before they came to pass.
Sir.49
[1] The memory of Josiah is like a blending of incense prepared by the art of the perfumer; it is sweet as honey to every mouth, and like music at a banquet of wine.
[2] He was led aright in converting the people, and took away the abominations of iniquity.
[3] He set his heart upon the Lord; in the days of wicked men he strengthened godliness.
[4] Except David and Hezekiah and Josiah they all sinned greatly, for they forsook the law of the Most High; the kings of Judah came to an end;
[5] for they gave their power to others, and their glory to a foreign nation,
[6] who set fire to the chosen city of the sanctuary, and made her streets desolate, according to the word of Jeremiah.
[7] For they had afflicted him; yet he had been consecrated in the womb as prophet, to pluck up and afflict and destroy,
and likewise to build and to plant.
[8] It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim.
[9] For God remembered his enemies with storm, and did good to those who directed their ways aright.
[10] May the bones of the twelve prophets revive from where they lie, for they comforted the people of Jacob and delivered them with confident hope.
[11] How shall we magnify Zerubbabel? He was like a signet on the right hand,
[12] and so was Jeshua the son of Jozadak; in their days they built the house and raised a temple holy to the Lord,
prepared for everlasting glory.
[13] The memory of Nehemiah also is lasting; he raised for us the walls that had fallen, and set up the gates and bars and rebuilt our ruined houses.
[14] No one like Enoch has been created on earth, for he was taken up from the earth.
[15] And no man like Joseph has been born, and his bones are cared for.
[16] Shem and Seth were honored among men, and Adam above every living being in the creation.
[1] The memory of Josiah is like a blending of incense prepared by the art of the perfumer; it is sweet as honey to every mouth, and like music at a banquet of wine.
[2] He was led aright in converting the people, and took away the abominations of iniquity.
[3] He set his heart upon the Lord; in the days of wicked men he strengthened godliness.
[4] Except David and Hezekiah and Josiah they all sinned greatly, for they forsook the law of the Most High; the kings of Judah came to an end;
[5] for they gave their power to others, and their glory to a foreign nation,
[6] who set fire to the chosen city of the sanctuary, and made her streets desolate, according to the word of Jeremiah.
[7] For they had afflicted him; yet he had been consecrated in the womb as prophet, to pluck up and afflict and destroy,
and likewise to build and to plant.
[8] It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim.
[9] For God remembered his enemies with storm, and did good to those who directed their ways aright.
[10] May the bones of the twelve prophets revive from where they lie, for they comforted the people of Jacob and delivered them with confident hope.
[11] How shall we magnify Zerubbabel? He was like a signet on the right hand,
[12] and so was Jeshua the son of Jozadak; in their days they built the house and raised a temple holy to the Lord,
prepared for everlasting glory.
[13] The memory of Nehemiah also is lasting; he raised for us the walls that had fallen, and set up the gates and bars and rebuilt our ruined houses.
[14] No one like Enoch has been created on earth, for he was taken up from the earth.
[15] And no man like Joseph has been born, and his bones are cared for.
[16] Shem and Seth were honored among men, and Adam above every living being in the creation.
Sir.50
[1] The leader of his brethren and the pride of his people was Simon the high priest, son of Onias, who in his life repaired the house, and in his time fortified the temple.
[2] He laid the foundations for the high double walls, the high retaining walls for the temple enclosure.
[3] In his days a cistern for water was quarried out, a reservoir like the sea in circumference.
[4] He considered how to save his people from ruin, and fortified the city to withstand a seige.
[5] How glorious he was when the people gathered round him as he came out of the inner sanctuary!
[6] Like the morning star among the clouds, like the moon when it is full;
[7] like the sun shining upon the temple of the Most High, and like the rainbow gleaming in glorious clouds;
[8] like roses in the days of the first fruits, like lilies by a spring of water, like a green shoot on Lebanon on a summer day;
[9] like fire and incense in the censer, like a vessel of hammered gold adorned with all kinds of precious stones;
[10] like an olive tree putting forth its fruit, and like a cypress towering in the clouds.
[11] When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar, he made the court of the sanctuary glorious.
[12] And when he received the portions from the hands of the priests, as he stood by the hearth of the altar with a garland of brethren around him, he was like a young cedar on Lebanon; and they surrounded him like the trunks of palm trees,
[13] all the sons of Aaron in their splendor with the Lord's offering in their hands, before the whole congregation of Israel.
[14] Finishing the service at the altars, and arranging the offering to the Most High, the Almighty,
[15] he reached out his hand to the cup and poured a libation of the blood of the grape; he poured it out at the foot of the altar, a pleasing odor to the Most High, the King of all.
[16] Then the sons of Aaron shouted, they sounded the trumpets of hammered work, they made a great noise to be heard
for remembrance before the Most High.
[17] Then all the people together made haste and fell to the ground upon their faces to worship their Lord, the Almighty, God Most High.
[18] And the singers praised him with their voices in sweet and full-toned melody.
[19] And the people besought the Lord Most High in prayer before him who is merciful, till the order of worship of the Lord was ended; so they completed his service.
[20] Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel, to pronounce the blessing of the Lord with his lips, and to glory in his name;
[21] and they bowed down in worship a second time, to receive the blessing from the Most High.
[22] And now bless the God of all, who in every way does great things; who exalts our days from birth, and deals with us according to his mercy.
[23] May he give us gladness of heart, and grant that peace may be in our days in Israel, as in the days of old.
[24] May he entrust to us his mercy! And let him deliver us in our days!
[25] With two nations my soul is vexed, and the third is no nation:
[26] Those who live on Mount Seir, and the Philistines, and the foolish people that dwell in Shechem.
[27] Instruction in understanding and knowledge I have written in this book, Jesus the son of Sirach, son of Eleazar, of Jerusalem, who out of his heart poured forth wisdom.
[28] Blessed is he who concerns himself with these things, and he who lays them to heart will become wise.
[29] For if he does them, he will be strong for all things, for the light of the Lord is his path.
[1] The leader of his brethren and the pride of his people was Simon the high priest, son of Onias, who in his life repaired the house, and in his time fortified the temple.
[2] He laid the foundations for the high double walls, the high retaining walls for the temple enclosure.
[3] In his days a cistern for water was quarried out, a reservoir like the sea in circumference.
[4] He considered how to save his people from ruin, and fortified the city to withstand a seige.
[5] How glorious he was when the people gathered round him as he came out of the inner sanctuary!
[6] Like the morning star among the clouds, like the moon when it is full;
[7] like the sun shining upon the temple of the Most High, and like the rainbow gleaming in glorious clouds;
[8] like roses in the days of the first fruits, like lilies by a spring of water, like a green shoot on Lebanon on a summer day;
[9] like fire and incense in the censer, like a vessel of hammered gold adorned with all kinds of precious stones;
[10] like an olive tree putting forth its fruit, and like a cypress towering in the clouds.
[11] When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar, he made the court of the sanctuary glorious.
[12] And when he received the portions from the hands of the priests, as he stood by the hearth of the altar with a garland of brethren around him, he was like a young cedar on Lebanon; and they surrounded him like the trunks of palm trees,
[13] all the sons of Aaron in their splendor with the Lord's offering in their hands, before the whole congregation of Israel.
[14] Finishing the service at the altars, and arranging the offering to the Most High, the Almighty,
[15] he reached out his hand to the cup and poured a libation of the blood of the grape; he poured it out at the foot of the altar, a pleasing odor to the Most High, the King of all.
[16] Then the sons of Aaron shouted, they sounded the trumpets of hammered work, they made a great noise to be heard
for remembrance before the Most High.
[17] Then all the people together made haste and fell to the ground upon their faces to worship their Lord, the Almighty, God Most High.
[18] And the singers praised him with their voices in sweet and full-toned melody.
[19] And the people besought the Lord Most High in prayer before him who is merciful, till the order of worship of the Lord was ended; so they completed his service.
[20] Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel, to pronounce the blessing of the Lord with his lips, and to glory in his name;
[21] and they bowed down in worship a second time, to receive the blessing from the Most High.
[22] And now bless the God of all, who in every way does great things; who exalts our days from birth, and deals with us according to his mercy.
[23] May he give us gladness of heart, and grant that peace may be in our days in Israel, as in the days of old.
[24] May he entrust to us his mercy! And let him deliver us in our days!
[25] With two nations my soul is vexed, and the third is no nation:
[26] Those who live on Mount Seir, and the Philistines, and the foolish people that dwell in Shechem.
[27] Instruction in understanding and knowledge I have written in this book, Jesus the son of Sirach, son of Eleazar, of Jerusalem, who out of his heart poured forth wisdom.
[28] Blessed is he who concerns himself with these things, and he who lays them to heart will become wise.
[29] For if he does them, he will be strong for all things, for the light of the Lord is his path.
Sir.51
[1] I will give thanks to thee, O Lord and King, and will praise thee as God my Savior. I give thanks to thy name,
[2] for thou hast been my protector and helper and hast delivered my body from destruction and from the snare of a slanderous tongue, from lips that utter lies. Before those who stood by thou wast my helper,
[3] and didst deliver me, in the greatness of thy mercy and of thy name, from the gnashings of teeth about to devour me,
from the hand of those who sought my life, from the many afflictions that I endured,
[4] from choking fire on every side and from the midst of fire which I did not kindle,
[5] from the depths of the belly of Hades, from an unclean tongue and lying words --
[6] the slander of an unrighteous tongue to the king. My soul drew near to death, and my life was very near to Hades beneath.
[7] They surrounded me on every side, and there was no one to help me; I looked for the assistance of men, and there was none.
[8] Then I remembered thy mercy, O Lord, and thy work from of old, that thou dost deliver those who wait for thee and dost save them from the hand of their enemies.
[9] And I sent up my supplication from the earth, and prayed for deliverance from death.
[10] I appealed to the Lord, the Father of my lord, not to forsake me in the days of affliction, at the time when there is no help against the proud.
[11] I will praise thy name continually, and will sing praise with thanksgiving. My prayer was heard,
[12] for thou didst save me from destruction and rescue me from an evil plight. Therefore I will give thanks to thee and praise thee, and I will bless the name of the Lord.
[13] While I was still young, before I went on my travels, I sought wisdom openly in my prayer.
[14] Before the temple I asked for her, and I will search for her to the last.
[15] From blossom to ripening grape my heart delighted in her; my foot entered upon the straight path; from my youth I followed her steps.
[16] I inclined my ear a little and received her, and I found for myself much instruction.
[17] I made progress therein; to him who gives wisdom I will give glory.
[18] For I resolved to live according to wisdom, and I was zealous for the good; and I shall never be put to shame.
[19] My soul grappled with wisdom, and in my conduct I was strict; I spread out my hands to the heavens, and lamented my ignorance of her.
[20] I directed my soul to her, and through purification I found her. I gained understanding with her from the first,
therefore I will not be forsaken.
[21] My heart was stirred to seek her, therefore I have gained a good possession.
[22] The Lord gave me a tongue as my reward, and I will praise him with it.
[23] Draw near to me, you who are untaught, and lodge in my school.
[24] Why do you say you are lacking in these things, and why are your souls very thirsty?
[25] I opened my mouth and said, Get these things for yourselves without money.
[26] Put your neck under the yoke, and let your souls receive instruction; it is to be found close by.
[27] See with your eyes that I have labored little and found myself much rest.
[28] Get instruction with a large sum of silver, and you will gain by it much gold.
[29] May your soul rejoice in his mercy, and may you not be put to shame when you praise him.
[30] Do your work before the appointed time, and in God's time he will give you your reward.
[1] I will give thanks to thee, O Lord and King, and will praise thee as God my Savior. I give thanks to thy name,
[2] for thou hast been my protector and helper and hast delivered my body from destruction and from the snare of a slanderous tongue, from lips that utter lies. Before those who stood by thou wast my helper,
[3] and didst deliver me, in the greatness of thy mercy and of thy name, from the gnashings of teeth about to devour me,
from the hand of those who sought my life, from the many afflictions that I endured,
[4] from choking fire on every side and from the midst of fire which I did not kindle,
[5] from the depths of the belly of Hades, from an unclean tongue and lying words --
[6] the slander of an unrighteous tongue to the king. My soul drew near to death, and my life was very near to Hades beneath.
[7] They surrounded me on every side, and there was no one to help me; I looked for the assistance of men, and there was none.
[8] Then I remembered thy mercy, O Lord, and thy work from of old, that thou dost deliver those who wait for thee and dost save them from the hand of their enemies.
[9] And I sent up my supplication from the earth, and prayed for deliverance from death.
[10] I appealed to the Lord, the Father of my lord, not to forsake me in the days of affliction, at the time when there is no help against the proud.
[11] I will praise thy name continually, and will sing praise with thanksgiving. My prayer was heard,
[12] for thou didst save me from destruction and rescue me from an evil plight. Therefore I will give thanks to thee and praise thee, and I will bless the name of the Lord.
[13] While I was still young, before I went on my travels, I sought wisdom openly in my prayer.
[14] Before the temple I asked for her, and I will search for her to the last.
[15] From blossom to ripening grape my heart delighted in her; my foot entered upon the straight path; from my youth I followed her steps.
[16] I inclined my ear a little and received her, and I found for myself much instruction.
[17] I made progress therein; to him who gives wisdom I will give glory.
[18] For I resolved to live according to wisdom, and I was zealous for the good; and I shall never be put to shame.
[19] My soul grappled with wisdom, and in my conduct I was strict; I spread out my hands to the heavens, and lamented my ignorance of her.
[20] I directed my soul to her, and through purification I found her. I gained understanding with her from the first,
therefore I will not be forsaken.
[21] My heart was stirred to seek her, therefore I have gained a good possession.
[22] The Lord gave me a tongue as my reward, and I will praise him with it.
[23] Draw near to me, you who are untaught, and lodge in my school.
[24] Why do you say you are lacking in these things, and why are your souls very thirsty?
[25] I opened my mouth and said, Get these things for yourselves without money.
[26] Put your neck under the yoke, and let your souls receive instruction; it is to be found close by.
[27] See with your eyes that I have labored little and found myself much rest.
[28] Get instruction with a large sum of silver, and you will gain by it much gold.
[29] May your soul rejoice in his mercy, and may you not be put to shame when you praise him.
[30] Do your work before the appointed time, and in God's time he will give you your reward.
Wisdom of Solomon
Wis.1
[1] Love righteousness, you rulers of the earth, think of the Lord with uprightness, and seek him with sincerity of heart;
[2] because he is found by those who do not put him to the test, and manifests himself to those who do not distrust him.
[3] For perverse thoughts separate men from God, and when his power is tested, it convicts the foolish;
[4] because wisdom will not enter a deceitful soul, nor dwell in a body enslaved to sin.
[5] For a holy and disciplined spirit will flee from deceit, and will rise and depart from foolish thoughts, and will be ashamed at the approach of unrighteousness.
[6] For wisdom is a kindly spirit and will not free a blasphemer from the guilt of his words; because God is witness of his inmost feelings, and a true observer of his heart, and a hearer of his tongue.
[7] Because the Spirit of the Lord has filled the world, and that which holds all things together knows what is said;
[8] therefore no one who utters unrighteous things will escape notice, and justice, when it punishes, will not pass him by.
[9] For inquiry will be made into the counsels of an ungodly man, and a report of his words will come to the Lord, to convict him of his lawless deeds;
[10] because a jealous ear hears all things, and the sound of murmurings does not go unheard.
[11] Beware then of useless murmuring, and keep your tongue from slander; because no secret word is without result, and a lying mouth destroys the soul.
[12] Do not invite death by the error of your life, nor bring on destruction by the works of your hands;
[13] because God did not make death, and he does not delight in the death of the living.
[14] For he created all things that they might exist, and the generative forces of the world are wholesome, and there is no destructive poison in them; and the dominion of Hades is not on earth.
[15] For righteousness is immortal.
[16] But ungodly men by their words and deeds summoned death; considering him a friend, they pined away, and they made a covenant with him, because they are fit to belong to his party.
[1] Love righteousness, you rulers of the earth, think of the Lord with uprightness, and seek him with sincerity of heart;
[2] because he is found by those who do not put him to the test, and manifests himself to those who do not distrust him.
[3] For perverse thoughts separate men from God, and when his power is tested, it convicts the foolish;
[4] because wisdom will not enter a deceitful soul, nor dwell in a body enslaved to sin.
[5] For a holy and disciplined spirit will flee from deceit, and will rise and depart from foolish thoughts, and will be ashamed at the approach of unrighteousness.
[6] For wisdom is a kindly spirit and will not free a blasphemer from the guilt of his words; because God is witness of his inmost feelings, and a true observer of his heart, and a hearer of his tongue.
[7] Because the Spirit of the Lord has filled the world, and that which holds all things together knows what is said;
[8] therefore no one who utters unrighteous things will escape notice, and justice, when it punishes, will not pass him by.
[9] For inquiry will be made into the counsels of an ungodly man, and a report of his words will come to the Lord, to convict him of his lawless deeds;
[10] because a jealous ear hears all things, and the sound of murmurings does not go unheard.
[11] Beware then of useless murmuring, and keep your tongue from slander; because no secret word is without result, and a lying mouth destroys the soul.
[12] Do not invite death by the error of your life, nor bring on destruction by the works of your hands;
[13] because God did not make death, and he does not delight in the death of the living.
[14] For he created all things that they might exist, and the generative forces of the world are wholesome, and there is no destructive poison in them; and the dominion of Hades is not on earth.
[15] For righteousness is immortal.
[16] But ungodly men by their words and deeds summoned death; considering him a friend, they pined away, and they made a covenant with him, because they are fit to belong to his party.
Wis.2
[1] For they reasoned unsoundly, saying to themselves, Short and sorrowful is our life, and there is no remedy when a man comes to his end, and no one has been known to return from Hades.
[2] Because we were born by mere chance, and hereafter we shall be as though we had never been; because the breath in our nostrils is smoke, and reason is a spark kindled by the beating of our hearts.
[3] When it is extinguished, the body will turn to ashes, and the spirit will dissolve like empty air.
[4] Our name will be forgotten in time and no one will remember our works; our life will pass away like the traces of a cloud, and be scattered like mist that is chased by the rays of the sun and overcome by its heat.
[5] For our allotted time is the passing of a shadow, and there is no return from our death, because it is sealed up and no one turns back.
[6] "Come, therefore, let us enjoy the good things that exist, and make use of the creation to the full as in youth.
[7] Let us take our fill of costly wine and perfumes, and let no flower of spring pass by us.
[8] Let us crown ourselves with rosebuds before they wither.
[9] Let none of us fail to share in our revelry, everywhere let us leave signs of enjoyment, because this is our portion, and this our lot.
[10] Let us oppress the righteous poor man; let us not spare the widow nor regard the gray hairs of the aged.
[11] But let our might be our law of right, for what is weak proves itself to be useless.
[12] "Let us lie in wait for the righteous man, because he is inconvenient to us and opposes our actions; he reproaches us for sins against the law, and accuses us of sins against our training.
[13] He professes to have knowledge of God, and calls himself a child of the Lord.
[14] He became to us a reproof of our thoughts;
[15] the very sight of him is a burden to us, because his manner of life is unlike that of others, and his ways are strange.
[16] We are considered by him as something base, and he avoids our ways as unclean; he calls the last end of the righteous happy, and boasts that God is his father.
[17] Let us see if his words are true, and let us test what will happen at the end of his life;
[18] for if the righteous man is God's son, he will help him, and will deliver him from the hand of his adversaries.
[19] Let us test him with insult and torture, that we may find out how gentle he is, and make trial of his forbearance.
[20] Let us condemn him to a shameful death, for, according to what he says, he will be protected."
[21] Thus they reasoned, but they were led astray, for their wickedness blinded them,
[22] and they did not know the secret purposes of God, nor hope for the wages of holiness, nor discern the prize for blameless souls;
[23] for God created man for incorruption, and made him in the image of his own eternity,
[24] but through the devil's envy death entered the world, and those who belong to his party experience it.
[1] For they reasoned unsoundly, saying to themselves, Short and sorrowful is our life, and there is no remedy when a man comes to his end, and no one has been known to return from Hades.
[2] Because we were born by mere chance, and hereafter we shall be as though we had never been; because the breath in our nostrils is smoke, and reason is a spark kindled by the beating of our hearts.
[3] When it is extinguished, the body will turn to ashes, and the spirit will dissolve like empty air.
[4] Our name will be forgotten in time and no one will remember our works; our life will pass away like the traces of a cloud, and be scattered like mist that is chased by the rays of the sun and overcome by its heat.
[5] For our allotted time is the passing of a shadow, and there is no return from our death, because it is sealed up and no one turns back.
[6] "Come, therefore, let us enjoy the good things that exist, and make use of the creation to the full as in youth.
[7] Let us take our fill of costly wine and perfumes, and let no flower of spring pass by us.
[8] Let us crown ourselves with rosebuds before they wither.
[9] Let none of us fail to share in our revelry, everywhere let us leave signs of enjoyment, because this is our portion, and this our lot.
[10] Let us oppress the righteous poor man; let us not spare the widow nor regard the gray hairs of the aged.
[11] But let our might be our law of right, for what is weak proves itself to be useless.
[12] "Let us lie in wait for the righteous man, because he is inconvenient to us and opposes our actions; he reproaches us for sins against the law, and accuses us of sins against our training.
[13] He professes to have knowledge of God, and calls himself a child of the Lord.
[14] He became to us a reproof of our thoughts;
[15] the very sight of him is a burden to us, because his manner of life is unlike that of others, and his ways are strange.
[16] We are considered by him as something base, and he avoids our ways as unclean; he calls the last end of the righteous happy, and boasts that God is his father.
[17] Let us see if his words are true, and let us test what will happen at the end of his life;
[18] for if the righteous man is God's son, he will help him, and will deliver him from the hand of his adversaries.
[19] Let us test him with insult and torture, that we may find out how gentle he is, and make trial of his forbearance.
[20] Let us condemn him to a shameful death, for, according to what he says, he will be protected."
[21] Thus they reasoned, but they were led astray, for their wickedness blinded them,
[22] and they did not know the secret purposes of God, nor hope for the wages of holiness, nor discern the prize for blameless souls;
[23] for God created man for incorruption, and made him in the image of his own eternity,
[24] but through the devil's envy death entered the world, and those who belong to his party experience it.
Wis.3
[1] But the souls of the righteous are in the hand of God, and no torment will ever touch them.
[2] In the eyes of the foolish they seemed to have died, and their departure was thought to be an affliction,
[3] and their going from us to be their destruction; but they are at peace.
[4] For though in the sight of men they were punished, their hope is full of immortality.
[5] Having been disciplined a little, they will receive great good, because God tested them and found them worthy of himself;
[6] like gold in the furnace he tried them, and like a sacrificial burnt offering he accepted them.
[7] In the time of their visitation they will shine forth, and will run like sparks through the stubble.
[8] They will govern nations and rule over peoples, and the Lord will reign over them for ever.
[9] Those who trust in him will understand truth, and the faithful will abide with him in love, because grace and mercy are upon his elect, and he watches over his holy ones.
[10] But the ungodly will be punished as their reasoning deserves, who disregarded the righteous man and rebelled against the Lord;
[11] for whoever despises wisdom and instruction is miserable. Their hope is vain, their labors are unprofitable, and their works are useless.
[12] Their wives are foolish, and their children evil;
[13] their offspring are accursed. For blessed is the barren woman who is undefiled, who has not entered into a sinful union; she will have fruit when God examines souls.
[14] Blessed also is the eunuch whose hands have done no lawless deed, and who has not devised wicked things against the Lord; for special favor will be shown him for his faithfulness, and a place of great delight in the temple of the Lord.
[15] For the fruit of good labors is renowned, and the root of understanding does not fail.
[16] But children of adulterers will not come to maturity, and the offspring of an unlawful union will perish.
[17] Even if they live long they will be held of no account, and finally their old age will be without honor.
[18] If they die young, they will have no hope and no consolation in the day of decision.
[19] For the end of an unrighteous generation is grievous.
[1] But the souls of the righteous are in the hand of God, and no torment will ever touch them.
[2] In the eyes of the foolish they seemed to have died, and their departure was thought to be an affliction,
[3] and their going from us to be their destruction; but they are at peace.
[4] For though in the sight of men they were punished, their hope is full of immortality.
[5] Having been disciplined a little, they will receive great good, because God tested them and found them worthy of himself;
[6] like gold in the furnace he tried them, and like a sacrificial burnt offering he accepted them.
[7] In the time of their visitation they will shine forth, and will run like sparks through the stubble.
[8] They will govern nations and rule over peoples, and the Lord will reign over them for ever.
[9] Those who trust in him will understand truth, and the faithful will abide with him in love, because grace and mercy are upon his elect, and he watches over his holy ones.
[10] But the ungodly will be punished as their reasoning deserves, who disregarded the righteous man and rebelled against the Lord;
[11] for whoever despises wisdom and instruction is miserable. Their hope is vain, their labors are unprofitable, and their works are useless.
[12] Their wives are foolish, and their children evil;
[13] their offspring are accursed. For blessed is the barren woman who is undefiled, who has not entered into a sinful union; she will have fruit when God examines souls.
[14] Blessed also is the eunuch whose hands have done no lawless deed, and who has not devised wicked things against the Lord; for special favor will be shown him for his faithfulness, and a place of great delight in the temple of the Lord.
[15] For the fruit of good labors is renowned, and the root of understanding does not fail.
[16] But children of adulterers will not come to maturity, and the offspring of an unlawful union will perish.
[17] Even if they live long they will be held of no account, and finally their old age will be without honor.
[18] If they die young, they will have no hope and no consolation in the day of decision.
[19] For the end of an unrighteous generation is grievous.
Wis.4
[1] Better than this is childlessness with virtue, for in the memory of virtue is immortality, because it is known both by God and by men.
[2] When it is present, men imitate it, and they long for it when it has gone; and throughout all time it marches crowned in triumph, victor in the contest for prizes that are undefiled.
[3] But the prolific brood of the ungodly will be of no use, and none of their illegitimate seedlings will strike a deep root or take a firm hold.
[4] For even if they put forth boughs for a while, standing insecurely they will be shaken by the wind, and by the violence of the winds they will be uprooted.
[5] The branches will be broken off before they come to maturity, and their fruit will be useless, not ripe enough to eat, and good for nothing.
[6] For children born of unlawful unions are witnesses of evil against their parents when God examines them.
[7] But the righteous man, though he die early, will be at rest.
[8] For old age is not honored for length of time, nor measured by number of years;
[9] but understanding is gray hair for men, and a blameless life is ripe old age.
[10] There was one who pleased God and was loved by him, and while living among sinners he was taken up.
[11] He was caught up lest evil change his understanding or guile deceive his soul.
[12] For the fascination of wickedness obscures what is good, and roving desire perverts the innocent mind.
[13] Being perfected in a short time, he fulfilled long years;
[14] for his soul was pleasing to the Lord, therefore he took him quickly from the midst of wickedness.
[15] Yet the peoples saw and did not understand, nor take such a thing to heart, that God's grace and mercy are with his elect, and he watches over his holy ones.
[16] The righteous man who had died will condemn the ungodly who are living, and youth that is quickly perfected will condemn the prolonged old age of the unrighteous man.
[17] For they will see the end of the wise man, and will not understand what the Lord purposed for him, and for what he kept him safe.
[18] They will see, and will have contempt for him, but the Lord will laugh them to scorn. After this they will become dishonored corpses, and an outrage among the dead for ever;
[19] because he will dash them speechless to the ground, and shake them from the foundations; they will be left utterly dry and barren, and they will suffer anguish, and the memory of them will perish.
[20] They will come with dread when their sins are reckoned up, and their lawless deeds will convict them to their face.
[1] Better than this is childlessness with virtue, for in the memory of virtue is immortality, because it is known both by God and by men.
[2] When it is present, men imitate it, and they long for it when it has gone; and throughout all time it marches crowned in triumph, victor in the contest for prizes that are undefiled.
[3] But the prolific brood of the ungodly will be of no use, and none of their illegitimate seedlings will strike a deep root or take a firm hold.
[4] For even if they put forth boughs for a while, standing insecurely they will be shaken by the wind, and by the violence of the winds they will be uprooted.
[5] The branches will be broken off before they come to maturity, and their fruit will be useless, not ripe enough to eat, and good for nothing.
[6] For children born of unlawful unions are witnesses of evil against their parents when God examines them.
[7] But the righteous man, though he die early, will be at rest.
[8] For old age is not honored for length of time, nor measured by number of years;
[9] but understanding is gray hair for men, and a blameless life is ripe old age.
[10] There was one who pleased God and was loved by him, and while living among sinners he was taken up.
[11] He was caught up lest evil change his understanding or guile deceive his soul.
[12] For the fascination of wickedness obscures what is good, and roving desire perverts the innocent mind.
[13] Being perfected in a short time, he fulfilled long years;
[14] for his soul was pleasing to the Lord, therefore he took him quickly from the midst of wickedness.
[15] Yet the peoples saw and did not understand, nor take such a thing to heart, that God's grace and mercy are with his elect, and he watches over his holy ones.
[16] The righteous man who had died will condemn the ungodly who are living, and youth that is quickly perfected will condemn the prolonged old age of the unrighteous man.
[17] For they will see the end of the wise man, and will not understand what the Lord purposed for him, and for what he kept him safe.
[18] They will see, and will have contempt for him, but the Lord will laugh them to scorn. After this they will become dishonored corpses, and an outrage among the dead for ever;
[19] because he will dash them speechless to the ground, and shake them from the foundations; they will be left utterly dry and barren, and they will suffer anguish, and the memory of them will perish.
[20] They will come with dread when their sins are reckoned up, and their lawless deeds will convict them to their face.
Wis.5
[1] Then the righteous man will stand with great confidence in the presence of those who have afflicted him, and those who make light of his labors.
[2] When they see him, they will be shaken with dreadful fear, and they will be amazed at his unexpected salvation.
[3] They will speak to one another in repentance, and in anguish of spirit they will groan, and say,
[4] "This is the man whom we once held in derision and made a byword of reproach -- we fools! We thought that his life was madness and that his end was without honor.
[5] Why has he been numbered among the sons of God? And why is his lot among the saints?
[6] So it was we who strayed from the way of truth, and the light of righteousness did not shine on us, and the sun did not rise upon us.
[7] We took our fill of the paths of lawlessness and destruction, and we journeyed through trackless deserts, but the way of the Lord we have not known.
[8] What has our arrogance profited us? And what good has our boasted wealth brought us?
[9] "All those things have vanished like a shadow, and like a rumor that passes by;
[10] like a ship that sails through the billowy water, and when it has passed no trace can be found, nor track of its keel in the waves;
[11] or as, when a bird flies through the air, no evidence of its passage is found; the light air, lashed by the beat of its pinions and pierced by the force of its rushing flight, is traversed by the movement of its wings, and afterward no sign of its coming is found there;
[12] or as, when an arrow is shot at a target, the air, thus divided, comes together at once, so that no one knows its pathway.
[13] So we also, as soon as we were born, ceased to be, and we had no sign of virtue to show, but were consumed in our wickedness."
[14] Because the hope of the ungodly man is like chaff carried by the wind, and like a light hoarfrost driven away by a storm; it is dispersed like smoke before the wind, and it passes like the remembrance of a guest who stays but a day.
[15] But the righteous live for ever, and their reward is with the Lord; the Most High takes care of them.
[16] Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord, because with his right hand he will cover them, and with his arm he will shield them.
[17] The Lord will take his zeal as his whole armor, and will arm all creation to repel his enemies;
[18] he will put on righteousness as a breastplate, and wear impartial justice as a helmet;
[19] he will take holiness as an invincible shield,
[20] and sharpen stern wrath for a sword, and creation will join with him to fight against the madmen.
[21] Shafts of lightning will fly with true aim, and will leap to the target as from a well-drawn bow of clouds,
[22] and hailstones full of wrath will be hurled as from a catapult; the water of the sea will rage against them, and rivers will relentlessly overwhelm them;
[23] a mighty wind will rise against them , and like a tempest it will winnow them away. Lawlessness will lay waste the whole earth, and evil-doing will overturn the thrones of rulers.
[1] Then the righteous man will stand with great confidence in the presence of those who have afflicted him, and those who make light of his labors.
[2] When they see him, they will be shaken with dreadful fear, and they will be amazed at his unexpected salvation.
[3] They will speak to one another in repentance, and in anguish of spirit they will groan, and say,
[4] "This is the man whom we once held in derision and made a byword of reproach -- we fools! We thought that his life was madness and that his end was without honor.
[5] Why has he been numbered among the sons of God? And why is his lot among the saints?
[6] So it was we who strayed from the way of truth, and the light of righteousness did not shine on us, and the sun did not rise upon us.
[7] We took our fill of the paths of lawlessness and destruction, and we journeyed through trackless deserts, but the way of the Lord we have not known.
[8] What has our arrogance profited us? And what good has our boasted wealth brought us?
[9] "All those things have vanished like a shadow, and like a rumor that passes by;
[10] like a ship that sails through the billowy water, and when it has passed no trace can be found, nor track of its keel in the waves;
[11] or as, when a bird flies through the air, no evidence of its passage is found; the light air, lashed by the beat of its pinions and pierced by the force of its rushing flight, is traversed by the movement of its wings, and afterward no sign of its coming is found there;
[12] or as, when an arrow is shot at a target, the air, thus divided, comes together at once, so that no one knows its pathway.
[13] So we also, as soon as we were born, ceased to be, and we had no sign of virtue to show, but were consumed in our wickedness."
[14] Because the hope of the ungodly man is like chaff carried by the wind, and like a light hoarfrost driven away by a storm; it is dispersed like smoke before the wind, and it passes like the remembrance of a guest who stays but a day.
[15] But the righteous live for ever, and their reward is with the Lord; the Most High takes care of them.
[16] Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord, because with his right hand he will cover them, and with his arm he will shield them.
[17] The Lord will take his zeal as his whole armor, and will arm all creation to repel his enemies;
[18] he will put on righteousness as a breastplate, and wear impartial justice as a helmet;
[19] he will take holiness as an invincible shield,
[20] and sharpen stern wrath for a sword, and creation will join with him to fight against the madmen.
[21] Shafts of lightning will fly with true aim, and will leap to the target as from a well-drawn bow of clouds,
[22] and hailstones full of wrath will be hurled as from a catapult; the water of the sea will rage against them, and rivers will relentlessly overwhelm them;
[23] a mighty wind will rise against them , and like a tempest it will winnow them away. Lawlessness will lay waste the whole earth, and evil-doing will overturn the thrones of rulers.
Wis.6
[1] Listen therefore, O kings, and understand; learn, O judges of the ends of the earth.
[2] Give ear, you that rule over multitudes, and boast of many nations.
[3] For your dominion was given you from the Lord, and your sovereignty from the Most High, who will search out your works and inquire into your plans.
[4] Because as servants of his kingdom you did not rule rightly, nor keep the law, nor walk according to the purpose of God,
[5] he will come upon you terribly and swiftly, because severe judgment falls on those in high places.
[6] For the lowliest man may be pardoned in mercy, but mighty men will be mightily tested.
[7] For the Lord of all will not stand in awe of any one, nor show deference to greatness; because he himself made both small and great, and he takes thought for all alike.
[8] But a strict inquiry is in store for the mighty.
[9] To you then, O monarchs, my words are directed, that you may learn wisdom and not transgress.
[10] For they will be made holy who observe holy things in holiness, and those who have been taught them will find a defense.
[11] Therefore set your desire on my words; long for them, and you will be instructed.
[12] Wisdom is radiant and unfading, and she is easily discerned by those who love her, and is found by those who seek her.
[13] She hastens to make herself known to those who desire her.
[14] He who rises early to seek her will have no difficulty, for he will find her sitting at his gates.
[15] To fix one's thought on her is perfect understanding, and he who is vigilant on her account will soon be free from care,
[16] because she goes about seeking those worthy of her, and she graciously appears to them in their paths, and meets them in every thought.
[17] The beginning of wisdom is the most sincere desire for instruction, and concern for instruction is love of her,
[18] and love of her is the keeping of her laws, and giving heed to her laws is assurance of immortality,
[19] and immortality brings one near to God;
[20] so the desire for wisdom leads to a kingdom.
[21] Therefore if you delight in thrones and scepters, O monarchs over the peoples, honor wisdom, that you may reign for ever.
[22] I will tell you what wisdom is and how she came to be, and I will hide no secrets from you, but I will trace her course from the beginning of creation, and make knowledge of her clear, and I will not pass by the truth;
[23] neither will I travel in the company of sickly envy, for envy does not associate with wisdom.
[24] A multitude of wise men is the salvation of the world, and a sensible king is the stability of his people.
[25] Therefore be instructed by my words, and you will profit.
[1] Listen therefore, O kings, and understand; learn, O judges of the ends of the earth.
[2] Give ear, you that rule over multitudes, and boast of many nations.
[3] For your dominion was given you from the Lord, and your sovereignty from the Most High, who will search out your works and inquire into your plans.
[4] Because as servants of his kingdom you did not rule rightly, nor keep the law, nor walk according to the purpose of God,
[5] he will come upon you terribly and swiftly, because severe judgment falls on those in high places.
[6] For the lowliest man may be pardoned in mercy, but mighty men will be mightily tested.
[7] For the Lord of all will not stand in awe of any one, nor show deference to greatness; because he himself made both small and great, and he takes thought for all alike.
[8] But a strict inquiry is in store for the mighty.
[9] To you then, O monarchs, my words are directed, that you may learn wisdom and not transgress.
[10] For they will be made holy who observe holy things in holiness, and those who have been taught them will find a defense.
[11] Therefore set your desire on my words; long for them, and you will be instructed.
[12] Wisdom is radiant and unfading, and she is easily discerned by those who love her, and is found by those who seek her.
[13] She hastens to make herself known to those who desire her.
[14] He who rises early to seek her will have no difficulty, for he will find her sitting at his gates.
[15] To fix one's thought on her is perfect understanding, and he who is vigilant on her account will soon be free from care,
[16] because she goes about seeking those worthy of her, and she graciously appears to them in their paths, and meets them in every thought.
[17] The beginning of wisdom is the most sincere desire for instruction, and concern for instruction is love of her,
[18] and love of her is the keeping of her laws, and giving heed to her laws is assurance of immortality,
[19] and immortality brings one near to God;
[20] so the desire for wisdom leads to a kingdom.
[21] Therefore if you delight in thrones and scepters, O monarchs over the peoples, honor wisdom, that you may reign for ever.
[22] I will tell you what wisdom is and how she came to be, and I will hide no secrets from you, but I will trace her course from the beginning of creation, and make knowledge of her clear, and I will not pass by the truth;
[23] neither will I travel in the company of sickly envy, for envy does not associate with wisdom.
[24] A multitude of wise men is the salvation of the world, and a sensible king is the stability of his people.
[25] Therefore be instructed by my words, and you will profit.
Wis.7
[1] I also am mortal, like all men, a descendant of the first-formed child of earth; and in the womb of a mother I was molded into flesh,
[2] within the period of ten months, compacted with blood, from the seed of a man and the pleasure of marriage.
[3] And when I was born, I began to breathe the common air, and fell upon the kindred earth, and my first sound was a cry, like that of all.
[4] I was nursed with care in swaddling cloths.
[5] For no king has had a different beginning of existence;
[6] there is for all mankind one entrance into life, and a common departure.
[7] Therefore I prayed, and understanding was given me; I called upon God, and the spirit of wisdom came to me.
[8] I preferred her to scepters and thrones, and I accounted wealth as nothing in comparison with her.
[9] Neither did I liken to her any priceless gem, because all gold is but a little sand in her sight, and silver will be accounted as clay before her.
[10] I loved her more than health and beauty, and I chose to have her rather than light, because her radiance never ceases.
[11] All good things came to me along with her, and in her hands uncounted wealth.
[12] I rejoiced in them all, because wisdom leads them; but I did not know that she was their mother.
[13] I learned without guile and I impart without grudging; I do not hide her wealth,
[14] for it is an unfailing treasure for men; those who get it obtain friendship with God, commended for the gifts that come from instruction.
[15] May God grant that I speak with judgment and have thought worthy of what I have received, for he is the guide even of wisdom and the corrector of the wise.
[16] For both we and our words are in his hand, as are all understanding and skill in crafts.
[17] For it is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements;
[18] the beginning and end and middle of times, the alternations of the solstices and the changes of the seasons,
[19] the cycles of the year and the constellations of the stars,
[20] the natures of animals and the tempers of wild beasts, the powers of spirits and the reasonings of men, the varieties of plants and the virtues of roots;
[21] I learned both what is secret and what is manifest,
[22] for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy, unique, manifold, subtle, mobile, clear, unpolluted, distinct, invulnerable, loving the good, keen, irresistible,
[23] beneficent, humane, steadfast, sure, free from anxiety, all-powerful, overseeing all, and penetrating through all spirits
that are intelligent and pure and most subtle.
[24] For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things.
[25] For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
[26] For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness.
[27] Though she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets;
[28] for God loves nothing so much as the man who lives with wisdom.
[29] For she is more beautiful than the sun, and excels every constellation of the stars. Compared with the light she is found to be superior,
[30] for it is succeeded by the night, but against wisdom evil does not prevail.
[1] I also am mortal, like all men, a descendant of the first-formed child of earth; and in the womb of a mother I was molded into flesh,
[2] within the period of ten months, compacted with blood, from the seed of a man and the pleasure of marriage.
[3] And when I was born, I began to breathe the common air, and fell upon the kindred earth, and my first sound was a cry, like that of all.
[4] I was nursed with care in swaddling cloths.
[5] For no king has had a different beginning of existence;
[6] there is for all mankind one entrance into life, and a common departure.
[7] Therefore I prayed, and understanding was given me; I called upon God, and the spirit of wisdom came to me.
[8] I preferred her to scepters and thrones, and I accounted wealth as nothing in comparison with her.
[9] Neither did I liken to her any priceless gem, because all gold is but a little sand in her sight, and silver will be accounted as clay before her.
[10] I loved her more than health and beauty, and I chose to have her rather than light, because her radiance never ceases.
[11] All good things came to me along with her, and in her hands uncounted wealth.
[12] I rejoiced in them all, because wisdom leads them; but I did not know that she was their mother.
[13] I learned without guile and I impart without grudging; I do not hide her wealth,
[14] for it is an unfailing treasure for men; those who get it obtain friendship with God, commended for the gifts that come from instruction.
[15] May God grant that I speak with judgment and have thought worthy of what I have received, for he is the guide even of wisdom and the corrector of the wise.
[16] For both we and our words are in his hand, as are all understanding and skill in crafts.
[17] For it is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements;
[18] the beginning and end and middle of times, the alternations of the solstices and the changes of the seasons,
[19] the cycles of the year and the constellations of the stars,
[20] the natures of animals and the tempers of wild beasts, the powers of spirits and the reasonings of men, the varieties of plants and the virtues of roots;
[21] I learned both what is secret and what is manifest,
[22] for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy, unique, manifold, subtle, mobile, clear, unpolluted, distinct, invulnerable, loving the good, keen, irresistible,
[23] beneficent, humane, steadfast, sure, free from anxiety, all-powerful, overseeing all, and penetrating through all spirits
that are intelligent and pure and most subtle.
[24] For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things.
[25] For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
[26] For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness.
[27] Though she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets;
[28] for God loves nothing so much as the man who lives with wisdom.
[29] For she is more beautiful than the sun, and excels every constellation of the stars. Compared with the light she is found to be superior,
[30] for it is succeeded by the night, but against wisdom evil does not prevail.
Wis.8
[1] She reaches mightily from one end of the earth to the other, and she orders all things well.
[2] I loved her and sought her from my youth, and I desired to take her for my bride, and I became enamored of her beauty.
[3] She glorifies her noble birth by living with God, and the Lord of all loves her.
[4] For she is an initiate in the knowledge of God, and an associate in his works.
[5] If riches are a desirable possession in life, what is richer than wisdom who effects all things?
[6] And if understanding is effective, who more than she is fashioner of what exists?
[7] And if any one loves righteousness, her labors are virtues; for she teaches self-control and prudence, justice and courage; nothing in life is more profitable for men than these.
[8] And if any one longs for wide experience, she knows the things of old, and infers the things to come; she understands turns of speech and the solutions of riddles; she has foreknowledge of signs and wonders and of the outcome of seasons and times.
[9] Therefore I determined to take her to live with me, knowing that she would give me good counsel and encouragement in cares and grief.
[10] Because of her I shall have glory among the multitudes and honor in the presence of the elders, though I am young.
[11] I shall be found keen in judgment, and in the sight of rulers I shall be admired.
[12] When I am silent they will wait for me, and when I speak they will give heed; and when I speak at greater length
they will put their hands on their mouths.
[13] Because of her I shall have immortality, and leave an everlasting remembrance to those who come after me.
[14] I shall govern peoples, and nations will be subject to me;
[15] dread monarchs will be afraid of me when they hear of me; among the people I shall show myself capable, and courageous in war.
[16] When I enter my house, I shall find rest with her, for companionship with her has no bitterness, and life with her has no pain, but gladness and joy.
[17] When I considered these things inwardly, and thought upon them in my mind, that in kinship with wisdom there is immortality,
[18] and in friendship with her, pure delight, and in the labors of her hands, unfailing wealth, and in the experience of her company, understanding, and renown in sharing her words, I went about seeking how to get her for myself.
[19] As a child I was by nature well endowed, and a good soul fell to my lot;
[20] or rather, being good, I entered an undefiled body.
[21] But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him, and with my whole heart I said:
[1] She reaches mightily from one end of the earth to the other, and she orders all things well.
[2] I loved her and sought her from my youth, and I desired to take her for my bride, and I became enamored of her beauty.
[3] She glorifies her noble birth by living with God, and the Lord of all loves her.
[4] For she is an initiate in the knowledge of God, and an associate in his works.
[5] If riches are a desirable possession in life, what is richer than wisdom who effects all things?
[6] And if understanding is effective, who more than she is fashioner of what exists?
[7] And if any one loves righteousness, her labors are virtues; for she teaches self-control and prudence, justice and courage; nothing in life is more profitable for men than these.
[8] And if any one longs for wide experience, she knows the things of old, and infers the things to come; she understands turns of speech and the solutions of riddles; she has foreknowledge of signs and wonders and of the outcome of seasons and times.
[9] Therefore I determined to take her to live with me, knowing that she would give me good counsel and encouragement in cares and grief.
[10] Because of her I shall have glory among the multitudes and honor in the presence of the elders, though I am young.
[11] I shall be found keen in judgment, and in the sight of rulers I shall be admired.
[12] When I am silent they will wait for me, and when I speak they will give heed; and when I speak at greater length
they will put their hands on their mouths.
[13] Because of her I shall have immortality, and leave an everlasting remembrance to those who come after me.
[14] I shall govern peoples, and nations will be subject to me;
[15] dread monarchs will be afraid of me when they hear of me; among the people I shall show myself capable, and courageous in war.
[16] When I enter my house, I shall find rest with her, for companionship with her has no bitterness, and life with her has no pain, but gladness and joy.
[17] When I considered these things inwardly, and thought upon them in my mind, that in kinship with wisdom there is immortality,
[18] and in friendship with her, pure delight, and in the labors of her hands, unfailing wealth, and in the experience of her company, understanding, and renown in sharing her words, I went about seeking how to get her for myself.
[19] As a child I was by nature well endowed, and a good soul fell to my lot;
[20] or rather, being good, I entered an undefiled body.
[21] But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him, and with my whole heart I said:
Wis.9
[1] "O God of my fathers and Lord of mercy, who hast made all things by thy word,
[2] and by thy wisdom hast formed man, to have dominion over the creatures thou hast made,
[3] and rule the world in holiness and righteousness, and pronounce judgment in uprightness of soul,
[4] give me the wisdom that sits by thy throne, and do not reject me from among thy servants.
[5] For I am thy slave and the son of thy maidservant, a man who is weak and short-lived, with little understanding of judgment and laws;
[6] for even if one is perfect among the sons of men, yet without the wisdom that comes from thee he will be regarded as nothing.
[7] Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters.
[8] Thou hast given command to build a temple on thy holy mountain, and an altar in the city of thy habitation, a copy of the holy tent which thou didst prepare from the beginning.
[9] With thee is wisdom, who knows thy works and was present when thou didst make the world, and who understand what is pleasing in thy sight and what is right according to thy commandments.
[10] Send her forth from the holy heavens, and from the throne of thy glory send her, that she may be with me and toil,
and that I may learn what is pleasing to thee.
[11] For she knows and understands all things, and she will guide me wisely in my actions and guard me with her glory.
[12] Then my works will be acceptable, and I shall judge thy people justly, and shall be worthy of the throne of my father.
[13] For what man can learn the counsel of God? Or who can discern what the Lord wills?
[14] For the reasoning of mortals is worthless, and our designs are likely to fail,
[15] for a perishable body weighs down the soul, and this earthy tent burdens the thoughtful mind.
[16] We can hardly guess at what is on earth, and what is at hand we find with labor; but who has traced out what is in the heavens?
[17] Who has learned thy counsel, unless thou hast given wisdom and sent thy holy Spirit from on high?
[18] And thus the paths of those on earth were set right, and men were taught what pleases thee, and were saved by wisdom."
[1] "O God of my fathers and Lord of mercy, who hast made all things by thy word,
[2] and by thy wisdom hast formed man, to have dominion over the creatures thou hast made,
[3] and rule the world in holiness and righteousness, and pronounce judgment in uprightness of soul,
[4] give me the wisdom that sits by thy throne, and do not reject me from among thy servants.
[5] For I am thy slave and the son of thy maidservant, a man who is weak and short-lived, with little understanding of judgment and laws;
[6] for even if one is perfect among the sons of men, yet without the wisdom that comes from thee he will be regarded as nothing.
[7] Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters.
[8] Thou hast given command to build a temple on thy holy mountain, and an altar in the city of thy habitation, a copy of the holy tent which thou didst prepare from the beginning.
[9] With thee is wisdom, who knows thy works and was present when thou didst make the world, and who understand what is pleasing in thy sight and what is right according to thy commandments.
[10] Send her forth from the holy heavens, and from the throne of thy glory send her, that she may be with me and toil,
and that I may learn what is pleasing to thee.
[11] For she knows and understands all things, and she will guide me wisely in my actions and guard me with her glory.
[12] Then my works will be acceptable, and I shall judge thy people justly, and shall be worthy of the throne of my father.
[13] For what man can learn the counsel of God? Or who can discern what the Lord wills?
[14] For the reasoning of mortals is worthless, and our designs are likely to fail,
[15] for a perishable body weighs down the soul, and this earthy tent burdens the thoughtful mind.
[16] We can hardly guess at what is on earth, and what is at hand we find with labor; but who has traced out what is in the heavens?
[17] Who has learned thy counsel, unless thou hast given wisdom and sent thy holy Spirit from on high?
[18] And thus the paths of those on earth were set right, and men were taught what pleases thee, and were saved by wisdom."
Wis.10
[1] Wisdom protected the first-formed father of the world, when he alone had been created; she delivered him from his transgression,
[2] and gave him strength to rule all things.
[3] But when an unrighteous man departed from her in his anger, he perished because in rage he slew his brother.
[4] When the earth was flooded because of him, wisdom again saved it, steering the righteous man by a paltry piece of wood.
[5] Wisdom also, when the nations in wicked agreement had been confounded, recognized the righteous man and preserved him blameless before God, and kept him strong in the face of his compassion for his child.
[6] Wisdom rescued a righteous man when the ungodly were perishing; he escaped the fire that descended on the Five Cities.
[7] Evidence of their wickedness still remains: a continually smoking wasteland, plants bearing fruit that does not ripen,
and a pillar of salt standing as a monument to an unbelieving soul.
[8] For because they passed wisdom by, they not only were hindered from recognizing the good, but also left for mankind a reminder of their folly, so that their failures could never go unnoticed.
[9] Wisdom rescued from troubles those who served her.
[10] When a righteous man fled from his brother's wrath, she guided him on straight paths; she showed him the kingdom of God, and gave him knowledge of angels; she prospered him in his labors, and increased the fruit of his toil.
[11] When his oppressors were covetous, she stood by him and made him rich.
[12] She protected him from his enemies, and kept him safe from those who lay in wait for him; in his arduous contest she gave him the victory, so that he might learn that godliness is more powerful than anything.
[13] When a righteous man was sold, wisdom did not desert him, but delivered him from sin. She descended with him into the dungeon,
[14] and when he was in prison she did not leave him, until she brought him the scepter of a kingdom and authority over his masters. Those who accused him she showed to be false, and she gave him everlasting honor.
[15] A holy people and blameless race wisdom delivered from a nation of oppressors.
[16] She entered the soul of a servant of the Lord, and withstood dread kings with wonders and signs.
[17] She gave holy men the reward of their labors; she guided them along a marvelous way, and became a shelter to them by day, and a starry flame through the night.
[18] She brought them over the Red Sea, and led them through deep waters;
[19] but she drowned their enemies, and cast them up from the depth of the sea.
[20] Therefore the righteous plundered the ungodly; they sang hymns, O Lord, to thy holy name, and praised with one accord thy defending hand,
[21] because wisdom opened the mouth of the dumb, and made the tongues of babes speak clearly.
[1] Wisdom protected the first-formed father of the world, when he alone had been created; she delivered him from his transgression,
[2] and gave him strength to rule all things.
[3] But when an unrighteous man departed from her in his anger, he perished because in rage he slew his brother.
[4] When the earth was flooded because of him, wisdom again saved it, steering the righteous man by a paltry piece of wood.
[5] Wisdom also, when the nations in wicked agreement had been confounded, recognized the righteous man and preserved him blameless before God, and kept him strong in the face of his compassion for his child.
[6] Wisdom rescued a righteous man when the ungodly were perishing; he escaped the fire that descended on the Five Cities.
[7] Evidence of their wickedness still remains: a continually smoking wasteland, plants bearing fruit that does not ripen,
and a pillar of salt standing as a monument to an unbelieving soul.
[8] For because they passed wisdom by, they not only were hindered from recognizing the good, but also left for mankind a reminder of their folly, so that their failures could never go unnoticed.
[9] Wisdom rescued from troubles those who served her.
[10] When a righteous man fled from his brother's wrath, she guided him on straight paths; she showed him the kingdom of God, and gave him knowledge of angels; she prospered him in his labors, and increased the fruit of his toil.
[11] When his oppressors were covetous, she stood by him and made him rich.
[12] She protected him from his enemies, and kept him safe from those who lay in wait for him; in his arduous contest she gave him the victory, so that he might learn that godliness is more powerful than anything.
[13] When a righteous man was sold, wisdom did not desert him, but delivered him from sin. She descended with him into the dungeon,
[14] and when he was in prison she did not leave him, until she brought him the scepter of a kingdom and authority over his masters. Those who accused him she showed to be false, and she gave him everlasting honor.
[15] A holy people and blameless race wisdom delivered from a nation of oppressors.
[16] She entered the soul of a servant of the Lord, and withstood dread kings with wonders and signs.
[17] She gave holy men the reward of their labors; she guided them along a marvelous way, and became a shelter to them by day, and a starry flame through the night.
[18] She brought them over the Red Sea, and led them through deep waters;
[19] but she drowned their enemies, and cast them up from the depth of the sea.
[20] Therefore the righteous plundered the ungodly; they sang hymns, O Lord, to thy holy name, and praised with one accord thy defending hand,
[21] because wisdom opened the mouth of the dumb, and made the tongues of babes speak clearly.
Wis.11
[1] Wisdom prospered their works by the hand of a holy prophet.
[2] They journeyed through an uninhabited wilderness, and pitched their tents in untrodden places.
[3] They withstood their enemies and fought off their foes.
[4] When they thirsted they called upon thee, and water was given them out of flinty rock, and slaking of thirst from hard stone.
[5] For through the very things by which their enemies were punished, they themselves received benefit in their need.
[6] Instead of the fountain of an ever-flowing river, stirred up and defiled with blood
[7] in rebuke for the decree to slay the infants, thou gavest them abundant water unexpectedly,
[8] showing by their thirst at that time how thou didst punish their enemies.
[9] For when they were tried, though they were being disciplined in mercy, they learned how the ungodly were tormented
when judged in wrath.
[10] For thou didst test them as a father does in warning, but thou didst examine the ungodly as a stern
king does in condemnation.
[11] Whether absent or present, they were equally distressed,
[12] for a twofold grief possessed them, and a groaning at the memory of what had occurred.
[13] For when they heard that through their own punishments the righteous had received benefit, they perceived it was the Lord's doing.
[14] For though they had mockingly rejected him who long before had been cast out and exposed, at the end of the events they marveled at him, for their thirst was not like that of the righteous.
[15] In return for their foolish and wicked thoughts, which led them astray to worship irrational serpents and worthless animals, thou didst send upon them a multitude of irrational creatures to punish them,
[16] that they might learn that one is punished by the very things by which he sins.
[17] For thy all-powerful hand, which created the world out of formless matter, did not lack the means to send upon them a multitude of bears, or bold lions,
[18] or newly created unknown beasts full of rage, or such as breathe out fiery breath, or belch forth a thick pall of smoke, or flash terrible sparks from their eyes;
[19] not only could their damage exterminate men, but the mere sight of them could kill by fright.
[20] Even apart from these, men could fall at a single breath when pursued by justice and scattered by the breath of thy power. But thou hast arranged all things by measure and number and weight.
[21] For it is always in thy power to show great strength, and who can withstand the might of thy arm?
[22] Because the whole world before thee is like a speck that tips the scales, and like a drop of morning dew that falls upon the ground.
[23] But thou art merciful to all, for thou canst do all things, and thou dost overlook men's sins, that they may repent.
[24] For thou lovest all things that exist, and hast loathing for none of the things which thou hast made, for thou wouldst not have made anything if thou hadst hated it.
[25] How would anything have endured if thou hadst not willed it? Or how would anything not called forth by thee
have been preserved?
[26] Thou sparest all things, for they are thine, O Lord who lovest the living.
[1] Wisdom prospered their works by the hand of a holy prophet.
[2] They journeyed through an uninhabited wilderness, and pitched their tents in untrodden places.
[3] They withstood their enemies and fought off their foes.
[4] When they thirsted they called upon thee, and water was given them out of flinty rock, and slaking of thirst from hard stone.
[5] For through the very things by which their enemies were punished, they themselves received benefit in their need.
[6] Instead of the fountain of an ever-flowing river, stirred up and defiled with blood
[7] in rebuke for the decree to slay the infants, thou gavest them abundant water unexpectedly,
[8] showing by their thirst at that time how thou didst punish their enemies.
[9] For when they were tried, though they were being disciplined in mercy, they learned how the ungodly were tormented
when judged in wrath.
[10] For thou didst test them as a father does in warning, but thou didst examine the ungodly as a stern
king does in condemnation.
[11] Whether absent or present, they were equally distressed,
[12] for a twofold grief possessed them, and a groaning at the memory of what had occurred.
[13] For when they heard that through their own punishments the righteous had received benefit, they perceived it was the Lord's doing.
[14] For though they had mockingly rejected him who long before had been cast out and exposed, at the end of the events they marveled at him, for their thirst was not like that of the righteous.
[15] In return for their foolish and wicked thoughts, which led them astray to worship irrational serpents and worthless animals, thou didst send upon them a multitude of irrational creatures to punish them,
[16] that they might learn that one is punished by the very things by which he sins.
[17] For thy all-powerful hand, which created the world out of formless matter, did not lack the means to send upon them a multitude of bears, or bold lions,
[18] or newly created unknown beasts full of rage, or such as breathe out fiery breath, or belch forth a thick pall of smoke, or flash terrible sparks from their eyes;
[19] not only could their damage exterminate men, but the mere sight of them could kill by fright.
[20] Even apart from these, men could fall at a single breath when pursued by justice and scattered by the breath of thy power. But thou hast arranged all things by measure and number and weight.
[21] For it is always in thy power to show great strength, and who can withstand the might of thy arm?
[22] Because the whole world before thee is like a speck that tips the scales, and like a drop of morning dew that falls upon the ground.
[23] But thou art merciful to all, for thou canst do all things, and thou dost overlook men's sins, that they may repent.
[24] For thou lovest all things that exist, and hast loathing for none of the things which thou hast made, for thou wouldst not have made anything if thou hadst hated it.
[25] How would anything have endured if thou hadst not willed it? Or how would anything not called forth by thee
have been preserved?
[26] Thou sparest all things, for they are thine, O Lord who lovest the living.
Wis.12
[1] For thy immortal spirit is in all things.
[2] Therefore thou dost correct little by little those who trespass, and dost remind and warn them of the things wherein they sin, that they may be freed from wickedness and put their trust in thee, O Lord.
[3] Those who dwelt of old in thy holy land
[4] thou didst hate for their detestable practices, their works of sorcery and unholy rites,
[5] their merciless slaughter of children, and their sacrificial feasting on human flesh and blood. These initiates from the midst of a heathen cult,
[6] these parents who murder helpless lives, thou didst will to destroy by the hands of our fathers,
[7] that the land most precious of all to thee might receive a worthy colony of the servants of God.
[8] But even these thou didst spare, since they were but men, and didst send wasps as forerunners of thy army, to destroy them little by little,
[9] though thou wast not unable to give the ungodly into the hands of the righteous in battle, or to destroy them at one blow by dread wild beasts or thy stern word.
[10] But judging them little by little thou gavest them a chance to repent, though thou wast not unaware that their origin was evil and their wickedness inborn, and that their way of thinking would never change.
[11] For they were an accursed race from the beginning, and it was not through fear of any one that thou didst leave them unpunished for their sins.
[12] For who will say, "What hast thou done?" Or will resist thy judgment? Who will accuse thee for the destruction of
nations which thou didst make? Or who will come before thee to plead as an advocate for unrighteous men?
[13] For neither is there any god besides thee, whose care is for all men, to whom thou shouldst prove that thou hast not judged unjustly;
[14] nor can any king or monarch confront thee about those whom thou hast punished.
[15] Thou art righteous and rulest all things righteously, deeming it alien to thy power to condemn him who does not deserve to be punished.
[16] For thy strength is the source of righteousness, and thy sovereignty over all causes thee to spare all.
[17] For thou dost show thy strength when men doubt the completeness of thy power, and dost rebuke any insolence among those who know it.
[18] Thou who art sovereign in strength dost judge with mildness, and with great forbearance thou dost govern us; for thou hast power to act whenever thou dost choose.
[19] Through such works thou has taught thy people that the righteous man must be kind, and thou hast filled thy sons with good hope, because thou givest repentance for sins.
[20] For if thou didst punish with such great care and indulgence the enemies of thy servants and those deserving of death,
granting them time and opportunity to give up their wickedness,
[21] with what strictness thou hast judged thy sons, to whose fathers thou gavest oaths and covenants full of good promises!
[22] So while chastening us thou scourgest our enemies ten thousand times more, so that we may meditate upon thy goodness when we judge, and when we are judged we may expect mercy.
[23] Therefore those who in folly of life lived unrighteously thou didst torment through their own abominations.
[24] For they went far astray on the paths of error, accepting as gods those animals which even their enemies despised;
they were deceived like foolish babes.
[25] Therefore, as to thoughtless children, thou didst send thy judgment to mock them.
[26] But those who have not heeded the warning of light rebukes will experience the deserved judgment of God.
[27] For when in their suffering they became incensed at those creatures which they had thought to be gods, being punished by means of them, they saw and recognized as the true God him whom they had before refused to know.
Therefore the utmost condemnation came upon them.
[1] For thy immortal spirit is in all things.
[2] Therefore thou dost correct little by little those who trespass, and dost remind and warn them of the things wherein they sin, that they may be freed from wickedness and put their trust in thee, O Lord.
[3] Those who dwelt of old in thy holy land
[4] thou didst hate for their detestable practices, their works of sorcery and unholy rites,
[5] their merciless slaughter of children, and their sacrificial feasting on human flesh and blood. These initiates from the midst of a heathen cult,
[6] these parents who murder helpless lives, thou didst will to destroy by the hands of our fathers,
[7] that the land most precious of all to thee might receive a worthy colony of the servants of God.
[8] But even these thou didst spare, since they were but men, and didst send wasps as forerunners of thy army, to destroy them little by little,
[9] though thou wast not unable to give the ungodly into the hands of the righteous in battle, or to destroy them at one blow by dread wild beasts or thy stern word.
[10] But judging them little by little thou gavest them a chance to repent, though thou wast not unaware that their origin was evil and their wickedness inborn, and that their way of thinking would never change.
[11] For they were an accursed race from the beginning, and it was not through fear of any one that thou didst leave them unpunished for their sins.
[12] For who will say, "What hast thou done?" Or will resist thy judgment? Who will accuse thee for the destruction of
nations which thou didst make? Or who will come before thee to plead as an advocate for unrighteous men?
[13] For neither is there any god besides thee, whose care is for all men, to whom thou shouldst prove that thou hast not judged unjustly;
[14] nor can any king or monarch confront thee about those whom thou hast punished.
[15] Thou art righteous and rulest all things righteously, deeming it alien to thy power to condemn him who does not deserve to be punished.
[16] For thy strength is the source of righteousness, and thy sovereignty over all causes thee to spare all.
[17] For thou dost show thy strength when men doubt the completeness of thy power, and dost rebuke any insolence among those who know it.
[18] Thou who art sovereign in strength dost judge with mildness, and with great forbearance thou dost govern us; for thou hast power to act whenever thou dost choose.
[19] Through such works thou has taught thy people that the righteous man must be kind, and thou hast filled thy sons with good hope, because thou givest repentance for sins.
[20] For if thou didst punish with such great care and indulgence the enemies of thy servants and those deserving of death,
granting them time and opportunity to give up their wickedness,
[21] with what strictness thou hast judged thy sons, to whose fathers thou gavest oaths and covenants full of good promises!
[22] So while chastening us thou scourgest our enemies ten thousand times more, so that we may meditate upon thy goodness when we judge, and when we are judged we may expect mercy.
[23] Therefore those who in folly of life lived unrighteously thou didst torment through their own abominations.
[24] For they went far astray on the paths of error, accepting as gods those animals which even their enemies despised;
they were deceived like foolish babes.
[25] Therefore, as to thoughtless children, thou didst send thy judgment to mock them.
[26] But those who have not heeded the warning of light rebukes will experience the deserved judgment of God.
[27] For when in their suffering they became incensed at those creatures which they had thought to be gods, being punished by means of them, they saw and recognized as the true God him whom they had before refused to know.
Therefore the utmost condemnation came upon them.
Wis.13
[1] For all men who were ignorant of God were foolish by nature; and they were unable from the good things that
are seen to know him who exists, nor did they recognize the craftsman while paying heed to his works;
[2] but they supposed that either fire or wind or swift air, or the circle of the stars, or turbulent water, or the luminaries of heaven were the gods that rule the world.
[3] If through delight in the beauty of these things men assumed them to be gods, let them know how much better than these is their Lord, for the author of beauty created them.
[4] And if men were amazed at their power and working, let them perceive from them how much more powerful is he who formed them.
[5] For from the greatness and beauty of created things comes a corresponding perception of their Creator.
[6] Yet these men are little to be blamed, for perhaps they go astray while seeking God and desiring to find him.
[7] For as they live among his works they keep searching, and they trust in what they see, because the things that are seen are beautiful.
[8] Yet again, not even they are to be excused;
[9] for if they had the power to know so much that they could investigate the world, how did they fail to find sooner the Lord of these things?
[10] But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of men's hands, gold and silver fashioned with skill, and likenesses of animals, or a useless stone, the work of an ancient hand.
[11] A skilled woodcutter may saw down a tree easy to handle and skilfully strip off all its bark, and then with pleasing workmanship make a useful vessel that serves life's needs,
[12] and burn the castoff pieces of his work to prepare his food, and eat his fill.
[13] But a castoff piece from among them, useful for nothing, a stick crooked and full of knots, he takes and carves with care in his leisure, and shapes it with skill gained in idleness; he forms it like the image of a man,
[14] or makes it like some worthless animal, giving it a coat of red paint and coloring its surface red and covering every blemish in it with paint;
[15] then he makes for it a niche that befits it, and sets it in the wall, and fastens it there with iron.
[16] So he takes thought for it, that it may not fall, because he knows that it cannot help itself, for it is only an image and has need of help.
[17] When he prays about possessions and his marriage and children, he is not ashamed to address a lifeless thing.
[18] For health he appeals to a thing that is weak; for life he prays to a thing that is dead; for aid he entreats a thing that is utterly inexperienced; for a prosperous journey, a thing that cannot take a step;
[19] for money-making and work and success with his hands he asks strength of a thing whose hands have no strength.
[1] For all men who were ignorant of God were foolish by nature; and they were unable from the good things that
are seen to know him who exists, nor did they recognize the craftsman while paying heed to his works;
[2] but they supposed that either fire or wind or swift air, or the circle of the stars, or turbulent water, or the luminaries of heaven were the gods that rule the world.
[3] If through delight in the beauty of these things men assumed them to be gods, let them know how much better than these is their Lord, for the author of beauty created them.
[4] And if men were amazed at their power and working, let them perceive from them how much more powerful is he who formed them.
[5] For from the greatness and beauty of created things comes a corresponding perception of their Creator.
[6] Yet these men are little to be blamed, for perhaps they go astray while seeking God and desiring to find him.
[7] For as they live among his works they keep searching, and they trust in what they see, because the things that are seen are beautiful.
[8] Yet again, not even they are to be excused;
[9] for if they had the power to know so much that they could investigate the world, how did they fail to find sooner the Lord of these things?
[10] But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of men's hands, gold and silver fashioned with skill, and likenesses of animals, or a useless stone, the work of an ancient hand.
[11] A skilled woodcutter may saw down a tree easy to handle and skilfully strip off all its bark, and then with pleasing workmanship make a useful vessel that serves life's needs,
[12] and burn the castoff pieces of his work to prepare his food, and eat his fill.
[13] But a castoff piece from among them, useful for nothing, a stick crooked and full of knots, he takes and carves with care in his leisure, and shapes it with skill gained in idleness; he forms it like the image of a man,
[14] or makes it like some worthless animal, giving it a coat of red paint and coloring its surface red and covering every blemish in it with paint;
[15] then he makes for it a niche that befits it, and sets it in the wall, and fastens it there with iron.
[16] So he takes thought for it, that it may not fall, because he knows that it cannot help itself, for it is only an image and has need of help.
[17] When he prays about possessions and his marriage and children, he is not ashamed to address a lifeless thing.
[18] For health he appeals to a thing that is weak; for life he prays to a thing that is dead; for aid he entreats a thing that is utterly inexperienced; for a prosperous journey, a thing that cannot take a step;
[19] for money-making and work and success with his hands he asks strength of a thing whose hands have no strength.
Wis.14
[1] Again, one preparing to sail and about to voyage over raging waves calls upon a piece of wood more fragile than the ship which carries him.
[2] For it was desire for gain that planned that vessel, and wisdom was the craftsman who built it;
[3] but it is thy providence, O Father, that steers its course, because thou hast given it a path in the sea, and a safe way through the waves,
[4] showing that thou canst save from every danger, so that even if a man lacks skill, he may put to sea.
[5] It is thy will that works of thy wisdom should not be without effect; therefore men trust their lives even to the smallest piece of wood, and passing through the billows on a raft they come safely to land.
[6] For even in the beginning, when arrogant giants were perishing, the hope of the world took refuge on a raft, and guided by thy hand left to the world the seed of a new generation.
[7] For blessed is the wood by which righteousness comes.
[8] But the idol made with hands is accursed, and so is he who made it; because he did the work, and the perishable thing was named a god.
[9] For equally hateful to God are the ungodly man and his ungodliness,
[10] for what was done will be punished together with him who did it.
[11] Therefore there will be a visitation also upon the heathen idols, because, though part of what God created, they became an abomination, and became traps for the souls of men and a snare to the feet of the foolish.
[12] For the idea of making idols was the beginning of fornication, and the invention of them was the corruption of life,
[13] for neither have they existed from the beginning nor will they exist for ever.
[14] For through the vanity of men they entered the world, and therefore their speedy end has been planned.
[15] For a father, consumed with grief at an untimely bereavement, made an image of his child, who had been suddenly
taken from him; and he now honored as a god what was once a dead human being, and handed on to his dependents secret rites and initiations.
[16] Then the ungodly custom, grown strong with time, was kept as a law, and at the command of monarchs graven images were worshiped.
[17] When men could not honor monarchs in their presence, since they lived at a distance, they imagined their appearance far away, and made a visible image of the king whom they honored, so that by their zeal they might flatter the absent one as though present.
[18] Then the ambition of the craftsman impelled even those who did not know the king to intensify their worship.
[19] For he, perhaps wishing to please his ruler, skilfully forced the likeness to take more beautiful form,
[20] and the multitude, attracted by the charm of his work, now regarded as an object of worship the one whom shortly before they had honored as a man.
[21] And this became a hidden trap for mankind, because men, in bondage to misfortune or to royal authority, bestowed on objects of stone or wood the name that ought not to be shared.
[22] Afterward it was not enough for them to err about the knowledge of God, but they live in great strife due to ignorance, and they call such great evils peace.
[23] For whether they kill children in their initiations, or celebrate secret mysteries, or hold frenzied revels with strange customs,
[24] they no longer keep either their lives or their marriages pure, but they either treacherously kill one another, or grieve one another by adultery,
[25] and all is a raging riot of blood and murder, theft and deceit, corruption, faithlessness, tumult, perjury,
[26] confusion over what is good, forgetfulness of favors, pollution of souls, sex perversion, disorder in marriage, adultery, and debauchery.
[27] For the worship of idols not to be named is the beginning and cause and end of every evil.
[28] For their worshipers either rave in exultation, or prophesy lies, or live unrighteously, or readily commit perjury;
[29] for because they trust in lifeless idols they swear wicked oaths and expect to suffer no harm.
[30] But just penalties will overtake them on two counts: because they thought wickedly of God in devoting themselves to idols, and because in deceit they swore unrighteously through contempt for holiness.
[31] For it is not the power of the things by which men swear, but the just penalty for those who sin, that always pursues the transgression of the unrighteous.
[1] Again, one preparing to sail and about to voyage over raging waves calls upon a piece of wood more fragile than the ship which carries him.
[2] For it was desire for gain that planned that vessel, and wisdom was the craftsman who built it;
[3] but it is thy providence, O Father, that steers its course, because thou hast given it a path in the sea, and a safe way through the waves,
[4] showing that thou canst save from every danger, so that even if a man lacks skill, he may put to sea.
[5] It is thy will that works of thy wisdom should not be without effect; therefore men trust their lives even to the smallest piece of wood, and passing through the billows on a raft they come safely to land.
[6] For even in the beginning, when arrogant giants were perishing, the hope of the world took refuge on a raft, and guided by thy hand left to the world the seed of a new generation.
[7] For blessed is the wood by which righteousness comes.
[8] But the idol made with hands is accursed, and so is he who made it; because he did the work, and the perishable thing was named a god.
[9] For equally hateful to God are the ungodly man and his ungodliness,
[10] for what was done will be punished together with him who did it.
[11] Therefore there will be a visitation also upon the heathen idols, because, though part of what God created, they became an abomination, and became traps for the souls of men and a snare to the feet of the foolish.
[12] For the idea of making idols was the beginning of fornication, and the invention of them was the corruption of life,
[13] for neither have they existed from the beginning nor will they exist for ever.
[14] For through the vanity of men they entered the world, and therefore their speedy end has been planned.
[15] For a father, consumed with grief at an untimely bereavement, made an image of his child, who had been suddenly
taken from him; and he now honored as a god what was once a dead human being, and handed on to his dependents secret rites and initiations.
[16] Then the ungodly custom, grown strong with time, was kept as a law, and at the command of monarchs graven images were worshiped.
[17] When men could not honor monarchs in their presence, since they lived at a distance, they imagined their appearance far away, and made a visible image of the king whom they honored, so that by their zeal they might flatter the absent one as though present.
[18] Then the ambition of the craftsman impelled even those who did not know the king to intensify their worship.
[19] For he, perhaps wishing to please his ruler, skilfully forced the likeness to take more beautiful form,
[20] and the multitude, attracted by the charm of his work, now regarded as an object of worship the one whom shortly before they had honored as a man.
[21] And this became a hidden trap for mankind, because men, in bondage to misfortune or to royal authority, bestowed on objects of stone or wood the name that ought not to be shared.
[22] Afterward it was not enough for them to err about the knowledge of God, but they live in great strife due to ignorance, and they call such great evils peace.
[23] For whether they kill children in their initiations, or celebrate secret mysteries, or hold frenzied revels with strange customs,
[24] they no longer keep either their lives or their marriages pure, but they either treacherously kill one another, or grieve one another by adultery,
[25] and all is a raging riot of blood and murder, theft and deceit, corruption, faithlessness, tumult, perjury,
[26] confusion over what is good, forgetfulness of favors, pollution of souls, sex perversion, disorder in marriage, adultery, and debauchery.
[27] For the worship of idols not to be named is the beginning and cause and end of every evil.
[28] For their worshipers either rave in exultation, or prophesy lies, or live unrighteously, or readily commit perjury;
[29] for because they trust in lifeless idols they swear wicked oaths and expect to suffer no harm.
[30] But just penalties will overtake them on two counts: because they thought wickedly of God in devoting themselves to idols, and because in deceit they swore unrighteously through contempt for holiness.
[31] For it is not the power of the things by which men swear, but the just penalty for those who sin, that always pursues the transgression of the unrighteous.
Wis.15
[1] But thou, our God, art kind and true, patient, and ruling all things in mercy.
[2] For even if we sin we are thine, knowing thy power; but we will not sin, because we know that we are accounted thine.
[3] For to know thee is complete righteousness, and to know thy power is the root of immortality.
[4] For neither has the evil intent of human art misled us, nor the fruitless toil of painters, a figure stained with varied colors,
[5] whose appearance arouses yearning in fools, so that they desire the lifeless form of a dead image.
[6] Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them.
[7] For when a potter kneads the soft earth and laboriously molds each vessel for our service, he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner; but which shall be the use of each of these the worker in clay decides.
[8] With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before
and after a little while goes to the earth from which he was taken, when he is required to return the soul that was lent him.
[9] But he is not concerned that he is destined to die or that his life is brief, but he competes with workers in gold and silver, and imitates workers in copper; and he counts it his glory that he molds counterfeit gods.
[10] His heart is ashes, his hope is cheaper than dirt, and his life is of less worth than clay,
[11] because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit.
[12] But he considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means.
[13] For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images.
[14] But most foolish, and more miserable than an infant, are all the enemies who oppressed thy people.
[15] For they thought that all their heathen idols were gods, though these have neither the use of their eyes to see with, nor nostrils with which to draw breath, nor ears with which to hear, nor fingers to feel with, and their feet are of no use for walking.
[16] For a man made them, and one whose spirit is borrowed formed them; for no man can form a god which is like himself.
[17] He is mortal, and what he makes with lawless hands is dead, for he is better than the objects he worships, since he has life, but they never have.
[18] The enemies of thy people worship even the most hateful animals, which are worse than all others, when judged by their lack of intelligence;
[19] and even as animals they are not so beautiful in appearance that one would desire them, but they have escaped both the praise of God and his blessing.
[1] But thou, our God, art kind and true, patient, and ruling all things in mercy.
[2] For even if we sin we are thine, knowing thy power; but we will not sin, because we know that we are accounted thine.
[3] For to know thee is complete righteousness, and to know thy power is the root of immortality.
[4] For neither has the evil intent of human art misled us, nor the fruitless toil of painters, a figure stained with varied colors,
[5] whose appearance arouses yearning in fools, so that they desire the lifeless form of a dead image.
[6] Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them.
[7] For when a potter kneads the soft earth and laboriously molds each vessel for our service, he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner; but which shall be the use of each of these the worker in clay decides.
[8] With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before
and after a little while goes to the earth from which he was taken, when he is required to return the soul that was lent him.
[9] But he is not concerned that he is destined to die or that his life is brief, but he competes with workers in gold and silver, and imitates workers in copper; and he counts it his glory that he molds counterfeit gods.
[10] His heart is ashes, his hope is cheaper than dirt, and his life is of less worth than clay,
[11] because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit.
[12] But he considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means.
[13] For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images.
[14] But most foolish, and more miserable than an infant, are all the enemies who oppressed thy people.
[15] For they thought that all their heathen idols were gods, though these have neither the use of their eyes to see with, nor nostrils with which to draw breath, nor ears with which to hear, nor fingers to feel with, and their feet are of no use for walking.
[16] For a man made them, and one whose spirit is borrowed formed them; for no man can form a god which is like himself.
[17] He is mortal, and what he makes with lawless hands is dead, for he is better than the objects he worships, since he has life, but they never have.
[18] The enemies of thy people worship even the most hateful animals, which are worse than all others, when judged by their lack of intelligence;
[19] and even as animals they are not so beautiful in appearance that one would desire them, but they have escaped both the praise of God and his blessing.
Wis.16
[1] Therefore those men were deservedly punished through such creatures, and were tormented by a multitude of animals.
[2] Instead of this punishment thou didst show kindness to thy people, and thou didst prepare quails to eat, a delicacy to satisfy the desire of appetite;
[3] in order that those men, when they desired food, might lose the least remnant of appetite because of the odious creatures sent to them, while thy people, after suffering want a short time, might partake of delicacies.
[4] For it was necessary that upon those oppressors inexorable want should come, while to these it was merely shown how their enemies were being tormented.
[5] For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents, thy wrath did not continue to the end;
[6] they were troubled for a little while as a warning, and received a token of deliverance to remind them of thy law's command.
[7] For he who turned toward it was saved, not by what he saw, but by thee, the Savior of all.
[8] And by this also thou didst convince our enemies that it is thou who deliverest from every evil.
[9] For they were killed by the bites of locusts and flies, and no healing was found for them, because they deserved to be punished by such things;
[10] but thy sons were not conquered even by the teeth of venomous serpents, for thy mercy came to their help and healed them.
[11] To remind them of thy oracles they were bitten, and then were quickly delivered, lest they should fall into deep forgetfulness and become unresponsive to thy kindness.
[12] For neither herb nor poultice cured them, but it was thy word, O Lord, which heals all men.
[13] For thou hast power over life and death; thou dost lead men down to the gates of Hades and back again.
[14] A man in his wickedness kills another, but he cannot bring back the departed spirit, nor set free the imprisoned soul.
[15] To escape from thy hand is impossible;
[16] for the ungodly, refusing to know thee, were scourged by the strength of thy arm, pursued by unusual rains and hail and relentless storms, and utterly consumed by fire.
[17] For -- most incredible of all -- in the water, which quenches all things, the fire had still greater effect, for the universe defends the righteous.
[18] At one time the flame was restrained, so that it might not consume the creatures sent against the ungodly, but that seeing this they might know that they were being pursued by the judgment of God;
[19] and at another time even in the midst of water it burned more intensely than fire, to destroy the crops of the unrighteous land.
[20] Instead of these things thou didst give thy people food of angels, and without their toil thou didst supply them
from heaven with bread ready to eat, providing every pleasure and suited to every taste.
[21] For thy sustenance manifested thy sweetness toward thy children; and the bread, ministering to the desire of the one who took it, was changed to suit every one's liking.
[22] Snow and ice withstood fire without melting, so that they might know that the crops of their enemies were being destroyed by the fire that blazed in the hail and flashed in the showers of rain;
[23] whereas the fire, in order that the righteous might be fed, even forgot its native power.
[24] For creation, serving thee who hast made it, exerts itself to punish the unrighteous, and in kindness relaxes on behalf of those who trust in thee.
[25] Therefore at that time also, changed into all forms, it served thy all-nourishing bounty, according to the desire of those who had need,
[26] so that thy sons, whom thou didst love, O Lord, might learn that it is not the production of crops that feeds man, but that thy word preserves those who trust in thee.
[27] For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun,
[28] to make it known that one must rise before the sun to give thee thanks, and must pray to thee at the dawning of the light;
[29] for the hope of an ungrateful man will melt like wintry frost, and flow away like waste water.
[1] Therefore those men were deservedly punished through such creatures, and were tormented by a multitude of animals.
[2] Instead of this punishment thou didst show kindness to thy people, and thou didst prepare quails to eat, a delicacy to satisfy the desire of appetite;
[3] in order that those men, when they desired food, might lose the least remnant of appetite because of the odious creatures sent to them, while thy people, after suffering want a short time, might partake of delicacies.
[4] For it was necessary that upon those oppressors inexorable want should come, while to these it was merely shown how their enemies were being tormented.
[5] For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents, thy wrath did not continue to the end;
[6] they were troubled for a little while as a warning, and received a token of deliverance to remind them of thy law's command.
[7] For he who turned toward it was saved, not by what he saw, but by thee, the Savior of all.
[8] And by this also thou didst convince our enemies that it is thou who deliverest from every evil.
[9] For they were killed by the bites of locusts and flies, and no healing was found for them, because they deserved to be punished by such things;
[10] but thy sons were not conquered even by the teeth of venomous serpents, for thy mercy came to their help and healed them.
[11] To remind them of thy oracles they were bitten, and then were quickly delivered, lest they should fall into deep forgetfulness and become unresponsive to thy kindness.
[12] For neither herb nor poultice cured them, but it was thy word, O Lord, which heals all men.
[13] For thou hast power over life and death; thou dost lead men down to the gates of Hades and back again.
[14] A man in his wickedness kills another, but he cannot bring back the departed spirit, nor set free the imprisoned soul.
[15] To escape from thy hand is impossible;
[16] for the ungodly, refusing to know thee, were scourged by the strength of thy arm, pursued by unusual rains and hail and relentless storms, and utterly consumed by fire.
[17] For -- most incredible of all -- in the water, which quenches all things, the fire had still greater effect, for the universe defends the righteous.
[18] At one time the flame was restrained, so that it might not consume the creatures sent against the ungodly, but that seeing this they might know that they were being pursued by the judgment of God;
[19] and at another time even in the midst of water it burned more intensely than fire, to destroy the crops of the unrighteous land.
[20] Instead of these things thou didst give thy people food of angels, and without their toil thou didst supply them
from heaven with bread ready to eat, providing every pleasure and suited to every taste.
[21] For thy sustenance manifested thy sweetness toward thy children; and the bread, ministering to the desire of the one who took it, was changed to suit every one's liking.
[22] Snow and ice withstood fire without melting, so that they might know that the crops of their enemies were being destroyed by the fire that blazed in the hail and flashed in the showers of rain;
[23] whereas the fire, in order that the righteous might be fed, even forgot its native power.
[24] For creation, serving thee who hast made it, exerts itself to punish the unrighteous, and in kindness relaxes on behalf of those who trust in thee.
[25] Therefore at that time also, changed into all forms, it served thy all-nourishing bounty, according to the desire of those who had need,
[26] so that thy sons, whom thou didst love, O Lord, might learn that it is not the production of crops that feeds man, but that thy word preserves those who trust in thee.
[27] For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun,
[28] to make it known that one must rise before the sun to give thee thanks, and must pray to thee at the dawning of the light;
[29] for the hope of an ungrateful man will melt like wintry frost, and flow away like waste water.
Wis.17
[1] Great are thy judgments and hard to describe; therefore unintructed souls have gone astray.
[2] For when lawless men supposed that they held the holy nation in their power, they themselves lay as captives of darkness and prisoners of long night, shut in under their roofs, exiles from eternal providence.
[3] For thinking that in their secret sins they were unobserved behind a dark curtain of forgetfulness, they were scattered, terribly alarmed, and appalled by specters.
[4] For not even the inner chamber that held them protected them from fear, but terrifying sounds rang out around them,
and dismal phantoms with gloomy faces appeared.
[5] And no power of fire was able to give light, nor did the brilliant flames of the stars avail to illumine that hateful night.
[6] Nothing was shining through to them except a dreadful, self-kindled fire, and in terror they deemed the things which they saw to be worse than that unseen appearance.
[7] The delusions of their magic art lay humbled, and their boasted wisdom was scornfully rebuked.
[8] For those who promised to drive off the fears and disorders of a sick soul were sick themselves with ridiculous fear.
[9] For even if nothing disturbing frightened them, yet, scared by the passing of beasts and the hissing of serpents,
[10] they perished in trembling fear, refusing to look even at the air, though it nowhere could be avoided.
[11] For wickedness is a cowardly thing, condemned by its own testimony; distressed by conscience, it has always exaggerated the difficulties.
[12] For fear is nothing but surrender of the helps that come from reason;
[13] and the inner expectation of help, being weak, prefers ignorance of what causes the torment.
[14] But throughout the night, which was really powerless, and which beset them from the recesses of powerless Hades,
they all slept the same sleep,
[15] and now were driven by monstrous specters, and now were paralyzed by their souls' surrender, for sudden and unexpected fear overwhelmed them.
[16] And whoever was there fell down, and thus was kept shut up in a prison not made of iron;
[17] for whether he was a farmer or a shepherd or a workman who toiled in the wilderness, he was seized, and endured the inescapable fate; for with one chain of darkness they all were bound.
[18] Whether there came a whistling wind, or a melodious sound of birds in wide-spreading branches, or the rhythm of violently rushing water,
[19] or the harsh crash of rocks hurled down, or the unseen running of leaping animals, or the sound of the most savage roaring beasts, or an echo thrown back from a hollow of the mountains, it paralyzed them with terror.
[20] For the whole world was illumined with brilliant light, and was engaged in unhindered work,
[21] while over those men alone heavy night was spread, an image of the darkness that was destined to receive them;
but still heavier than darkness were they to themselves.
[1] Great are thy judgments and hard to describe; therefore unintructed souls have gone astray.
[2] For when lawless men supposed that they held the holy nation in their power, they themselves lay as captives of darkness and prisoners of long night, shut in under their roofs, exiles from eternal providence.
[3] For thinking that in their secret sins they were unobserved behind a dark curtain of forgetfulness, they were scattered, terribly alarmed, and appalled by specters.
[4] For not even the inner chamber that held them protected them from fear, but terrifying sounds rang out around them,
and dismal phantoms with gloomy faces appeared.
[5] And no power of fire was able to give light, nor did the brilliant flames of the stars avail to illumine that hateful night.
[6] Nothing was shining through to them except a dreadful, self-kindled fire, and in terror they deemed the things which they saw to be worse than that unseen appearance.
[7] The delusions of their magic art lay humbled, and their boasted wisdom was scornfully rebuked.
[8] For those who promised to drive off the fears and disorders of a sick soul were sick themselves with ridiculous fear.
[9] For even if nothing disturbing frightened them, yet, scared by the passing of beasts and the hissing of serpents,
[10] they perished in trembling fear, refusing to look even at the air, though it nowhere could be avoided.
[11] For wickedness is a cowardly thing, condemned by its own testimony; distressed by conscience, it has always exaggerated the difficulties.
[12] For fear is nothing but surrender of the helps that come from reason;
[13] and the inner expectation of help, being weak, prefers ignorance of what causes the torment.
[14] But throughout the night, which was really powerless, and which beset them from the recesses of powerless Hades,
they all slept the same sleep,
[15] and now were driven by monstrous specters, and now were paralyzed by their souls' surrender, for sudden and unexpected fear overwhelmed them.
[16] And whoever was there fell down, and thus was kept shut up in a prison not made of iron;
[17] for whether he was a farmer or a shepherd or a workman who toiled in the wilderness, he was seized, and endured the inescapable fate; for with one chain of darkness they all were bound.
[18] Whether there came a whistling wind, or a melodious sound of birds in wide-spreading branches, or the rhythm of violently rushing water,
[19] or the harsh crash of rocks hurled down, or the unseen running of leaping animals, or the sound of the most savage roaring beasts, or an echo thrown back from a hollow of the mountains, it paralyzed them with terror.
[20] For the whole world was illumined with brilliant light, and was engaged in unhindered work,
[21] while over those men alone heavy night was spread, an image of the darkness that was destined to receive them;
but still heavier than darkness were they to themselves.
Wis.18
[1] But for thy holy ones there was very great light. Their enemies heard their voices but did not see their forms, and counted them happy for not having suffered,
[2] and were thankful that thy holy ones, though previously wronged, were doing them no injury; and they begged their pardon for having been at variance with them.
[3] Therefore thou didst provide a flaming pillar of fire as a guide for thy people's unknown journey, and a harmless sun for their glorious wandering.
[4] For their enemies deserved to be deprived of light and imprisoned in darkness, those who had kept thy sons imprisoned, through whom the imperishable light of the law was to be given to the world.
[5] When they had resolved to kill the babes of thy holy ones, and one child had been exposed and rescued, thou didst in punishment take away a multitude of their children; and thou didst destroy them all together by a mighty flood.
[6] That night was made known beforehand to our fathers, so that they might rejoice in sure knowledge of the oaths in which they trusted.
[7] The deliverance of the righteous and the destruction of their enemies were expected by thy people.
[8] For by the same means by which thou didst punish our enemies thou didst call us to thyself and glorify us.
[9] For in secret the holy children of good men offered sacrifices, and with one accord agreed to the divine law, that the saints would share alike the same things, both blessings and dangers; and already they were singing the praises of the fathers.
[10] But the discordant cry of their enemies echoed back, and their piteous lament for their children was spread abroad.
[11] The slave was punished with the same penalty as the master, and the common man suffered the same loss as the king;
[12] and they all together, by the one form of death, had corpses too many to count. For the living were not sufficient even to bury them, since in one instant their most valued children had been destroyed.
[13] For though they had disbelieved everything because of their magic arts, yet, when their first-born were destroyed,
they acknowledged thy people to be God's son.
[14] For while gentle silence enveloped all things, and night in its swift course was now half gone,
[15] thy all-powerful word leaped from heaven, from the royal throne, into the midst of the land that was doomed,
a stern warrior
[16] carrying the sharp sword of thy authentic command, and stood and filled all things with death, and touched heaven while standing on the earth.
[17] Then at once apparitions in dreadful dreams greatly troubled them, and unexpected fears assailed them;
[18] and one here and another there, hurled down half dead, made known why they were dying;
[19] for the dreams which disturbed them forewarned them of this, so that they might not perish without knowing
why they suffered.
[20] The experience of death touched also the righteous, and a plague came upon the multitude in the desert, but the wrath did not long continue.
[21] For a blameless man was quick to act as their champion; he brought forward the shield of his ministry, prayer and propitiation by incense; he withstood the anger and put an end to the disaster, showing that he was thy servant.
[22] He conquered the wrath not by strength of body, and not by force of arms, but by his word he subdued the punisher,
appealing to the oaths and covenants given to our fathers.
[23] For when the dead had already fallen on one another in heaps, he intervened and held back the wrath, and cut off its way to the living.
[24] For upon his long robe the whole world was depicted, and the glories of the fathers were engraved on the four rows of stones, and thy majesty on the diadem upon his head.
[25] To these the destroyer yielded, these he feared; for merely to test the wrath was enough.
[1] But for thy holy ones there was very great light. Their enemies heard their voices but did not see their forms, and counted them happy for not having suffered,
[2] and were thankful that thy holy ones, though previously wronged, were doing them no injury; and they begged their pardon for having been at variance with them.
[3] Therefore thou didst provide a flaming pillar of fire as a guide for thy people's unknown journey, and a harmless sun for their glorious wandering.
[4] For their enemies deserved to be deprived of light and imprisoned in darkness, those who had kept thy sons imprisoned, through whom the imperishable light of the law was to be given to the world.
[5] When they had resolved to kill the babes of thy holy ones, and one child had been exposed and rescued, thou didst in punishment take away a multitude of their children; and thou didst destroy them all together by a mighty flood.
[6] That night was made known beforehand to our fathers, so that they might rejoice in sure knowledge of the oaths in which they trusted.
[7] The deliverance of the righteous and the destruction of their enemies were expected by thy people.
[8] For by the same means by which thou didst punish our enemies thou didst call us to thyself and glorify us.
[9] For in secret the holy children of good men offered sacrifices, and with one accord agreed to the divine law, that the saints would share alike the same things, both blessings and dangers; and already they were singing the praises of the fathers.
[10] But the discordant cry of their enemies echoed back, and their piteous lament for their children was spread abroad.
[11] The slave was punished with the same penalty as the master, and the common man suffered the same loss as the king;
[12] and they all together, by the one form of death, had corpses too many to count. For the living were not sufficient even to bury them, since in one instant their most valued children had been destroyed.
[13] For though they had disbelieved everything because of their magic arts, yet, when their first-born were destroyed,
they acknowledged thy people to be God's son.
[14] For while gentle silence enveloped all things, and night in its swift course was now half gone,
[15] thy all-powerful word leaped from heaven, from the royal throne, into the midst of the land that was doomed,
a stern warrior
[16] carrying the sharp sword of thy authentic command, and stood and filled all things with death, and touched heaven while standing on the earth.
[17] Then at once apparitions in dreadful dreams greatly troubled them, and unexpected fears assailed them;
[18] and one here and another there, hurled down half dead, made known why they were dying;
[19] for the dreams which disturbed them forewarned them of this, so that they might not perish without knowing
why they suffered.
[20] The experience of death touched also the righteous, and a plague came upon the multitude in the desert, but the wrath did not long continue.
[21] For a blameless man was quick to act as their champion; he brought forward the shield of his ministry, prayer and propitiation by incense; he withstood the anger and put an end to the disaster, showing that he was thy servant.
[22] He conquered the wrath not by strength of body, and not by force of arms, but by his word he subdued the punisher,
appealing to the oaths and covenants given to our fathers.
[23] For when the dead had already fallen on one another in heaps, he intervened and held back the wrath, and cut off its way to the living.
[24] For upon his long robe the whole world was depicted, and the glories of the fathers were engraved on the four rows of stones, and thy majesty on the diadem upon his head.
[25] To these the destroyer yielded, these he feared; for merely to test the wrath was enough.
Wis.19
[1] But the ungodly were assailed to the end by pitiless anger, for God knew in advance even their future actions,
[2] that, though they themselves had permitted thy people to depart and hastily sent them forth, they would change their minds and pursue them.
[3] For while they were still busy at mourning, and were lamenting at the graves of their dead, they reached another foolish decision, and pursued as fugitives those whom they had begged and compelled to depart.
[4] For the fate they deserved drew them on to this end, and made them forget what had happened, in order that they might fill up the punishment which their torments still lacked,
[5] and that thy people might experience an incredible journey, but they themselves might meet a strange death.
[6] For the whole creation in its nature was fashioned anew, complying with thy commands, that thy children might be kept unharmed.
[7] The cloud was seen overshadowing the camp, and dry land emerging where water had stood before, an unhindered way out of the Red Sea, and a grassy plain out of the raging waves,
[8] where those protected by thy hand passed through as one nation, after gazing on marvelous wonders.
[9] For they ranged like horses, and leaped like lambs, praising thee, O Lord, who didst deliver them.
[10] For they still recalled the events of their sojourn, how instead of producing animals the earth brought forth gnats,
and instead of fish the river spewed out vast numbers of frogs.
[11] Afterward they saw also a new kind of birds, when desire led them to ask for luxurious food;
[12] for, to give them relief, quails came up from the sea.
[13] The punishments did not come upon the sinners without prior signs in the violence of thunder, for they justly suffered because of their wicked acts; for they practiced a more bitter hatred of strangers.
[14] Others had refused to receive strangers when they came to them, but these made slaves of guests who were their benefactors.
[15] And not only so, but punishment of some sort will come upon the former for their hostile reception of the aliens;
[16] but the latter, after receiving them with festal celebrations, afflicted with terrible sufferings those who had already shared the same rights.
[17] They were stricken also with loss of sight -- just as were those at the door of the righteous man --when, surrounded by yawning darkness, each tried to find the way through his own door.
[18] For the elements changed places with one another, as on a harp the notes vary the nature of the rhythm, while each note remains the same. This may be clearly inferred from the sight of what took place.
[19] For land animals were transformed into water creatures, and creatures that swim moved over to the land.
[20] Fire even in water retained its normal power, and water forgot its fire-quenching nature.
[21] Flames, on the contrary, failed to consume the flesh of perishable creatures that walked among them, nor did they melt the crystalline, easily melted kind of heavenly food.
[22] For in everything, O Lord, thou hast exalted and glorified thy people; and thou hast not neglected to help them at all times and in all places.
Additions to the Book of Esther
[1] But the ungodly were assailed to the end by pitiless anger, for God knew in advance even their future actions,
[2] that, though they themselves had permitted thy people to depart and hastily sent them forth, they would change their minds and pursue them.
[3] For while they were still busy at mourning, and were lamenting at the graves of their dead, they reached another foolish decision, and pursued as fugitives those whom they had begged and compelled to depart.
[4] For the fate they deserved drew them on to this end, and made them forget what had happened, in order that they might fill up the punishment which their torments still lacked,
[5] and that thy people might experience an incredible journey, but they themselves might meet a strange death.
[6] For the whole creation in its nature was fashioned anew, complying with thy commands, that thy children might be kept unharmed.
[7] The cloud was seen overshadowing the camp, and dry land emerging where water had stood before, an unhindered way out of the Red Sea, and a grassy plain out of the raging waves,
[8] where those protected by thy hand passed through as one nation, after gazing on marvelous wonders.
[9] For they ranged like horses, and leaped like lambs, praising thee, O Lord, who didst deliver them.
[10] For they still recalled the events of their sojourn, how instead of producing animals the earth brought forth gnats,
and instead of fish the river spewed out vast numbers of frogs.
[11] Afterward they saw also a new kind of birds, when desire led them to ask for luxurious food;
[12] for, to give them relief, quails came up from the sea.
[13] The punishments did not come upon the sinners without prior signs in the violence of thunder, for they justly suffered because of their wicked acts; for they practiced a more bitter hatred of strangers.
[14] Others had refused to receive strangers when they came to them, but these made slaves of guests who were their benefactors.
[15] And not only so, but punishment of some sort will come upon the former for their hostile reception of the aliens;
[16] but the latter, after receiving them with festal celebrations, afflicted with terrible sufferings those who had already shared the same rights.
[17] They were stricken also with loss of sight -- just as were those at the door of the righteous man --when, surrounded by yawning darkness, each tried to find the way through his own door.
[18] For the elements changed places with one another, as on a harp the notes vary the nature of the rhythm, while each note remains the same. This may be clearly inferred from the sight of what took place.
[19] For land animals were transformed into water creatures, and creatures that swim moved over to the land.
[20] Fire even in water retained its normal power, and water forgot its fire-quenching nature.
[21] Flames, on the contrary, failed to consume the flesh of perishable creatures that walked among them, nor did they melt the crystalline, easily melted kind of heavenly food.
[22] For in everything, O Lord, thou hast exalted and glorified thy people; and thou hast not neglected to help them at all times and in all places.
Additions to the Book of Esther
AddEsth.11
[2] In the second year of the reign of Artaxerxes the Great, on the first day of Nisan, Mordecai the son of Jair, son of Shimei, son of Kish, of the tribe of Benjamin, had a dream.
[3] He was a Jew, dwelling in the city of Susa, a great man, serving in the court of the king.
[4] He was one of the captives whom Nebuchadnezzar king of Babylon had brought from Jerusalem with Jeconiah king of Judea. And this was his dream:
[5] Behold, noise and confusion, thunders and earthquake, tumult upon the earth!
[6] And behold, two great dragons came forward, both ready to fight, and they roared terribly.
[7] And at their roaring every nation prepared for war, to fight against the nation of the righteous.
[8] And behold, a day of darkness and gloom, tribulation and distress, affliction and great tumult upon the earth!
[9] And the whole righteous nation was troubled; they feared the evils that threatened them, and were ready to perish.
[10] Then they cried to God; and from their cry, as though from a tiny spring, there came a great river, with abundant water; [11] light came, and the sun rose, and the lowly were exalted and consumed those held in honor.
[12] Mordecai saw in this dream what God had determined to do, and after he awoke he had it on his mind and sought all day to understand it in every detail.
[2] In the second year of the reign of Artaxerxes the Great, on the first day of Nisan, Mordecai the son of Jair, son of Shimei, son of Kish, of the tribe of Benjamin, had a dream.
[3] He was a Jew, dwelling in the city of Susa, a great man, serving in the court of the king.
[4] He was one of the captives whom Nebuchadnezzar king of Babylon had brought from Jerusalem with Jeconiah king of Judea. And this was his dream:
[5] Behold, noise and confusion, thunders and earthquake, tumult upon the earth!
[6] And behold, two great dragons came forward, both ready to fight, and they roared terribly.
[7] And at their roaring every nation prepared for war, to fight against the nation of the righteous.
[8] And behold, a day of darkness and gloom, tribulation and distress, affliction and great tumult upon the earth!
[9] And the whole righteous nation was troubled; they feared the evils that threatened them, and were ready to perish.
[10] Then they cried to God; and from their cry, as though from a tiny spring, there came a great river, with abundant water; [11] light came, and the sun rose, and the lowly were exalted and consumed those held in honor.
[12] Mordecai saw in this dream what God had determined to do, and after he awoke he had it on his mind and sought all day to understand it in every detail.
AddEsth.12
[1] Now Mordecai took his rest in the courtyard with Gabatha and Tharra, the two eunuchs of the king who kept watch in the courtyard.
[2] He overheard their conversation and inquired into their purposes, and learned that they were preparing to lay hands upon Artaxerxes the king; and he informed the king concerning them.
[3] Then the king examined the two eunuchs, and when they confessed they were led to execution.
[4] The king made a permanent record of these things, and Mordecai wrote an account of them.
[5] And the king ordered Mordecai to serve in the court and rewarded him for these things.
[6] But Haman, the son of Hammedatha, a Bougaean, was in great honor with the king, and he sought to injure Mordecai and his people because of the two eunuchs of the king.
[1] Now Mordecai took his rest in the courtyard with Gabatha and Tharra, the two eunuchs of the king who kept watch in the courtyard.
[2] He overheard their conversation and inquired into their purposes, and learned that they were preparing to lay hands upon Artaxerxes the king; and he informed the king concerning them.
[3] Then the king examined the two eunuchs, and when they confessed they were led to execution.
[4] The king made a permanent record of these things, and Mordecai wrote an account of them.
[5] And the king ordered Mordecai to serve in the court and rewarded him for these things.
[6] But Haman, the son of Hammedatha, a Bougaean, was in great honor with the king, and he sought to injure Mordecai and his people because of the two eunuchs of the king.
AddEsth.13
[1] This is a copy of the letter: "The Great King, Artaxerxes, to the rulers of the hundred and twenty-seven provinces from India to Ethiopia and to the governors under them, writes thus:
[2] "Having become ruler of many nations and master of the whole world, not elated with presumption of authority but always acting reasonably and with kindness, I have determined to settle the lives of my subjects in lasting tranquillity and, in order to make my kingdom peaceable and open to travel throughout all its extent, to re-establish the peace which all men desire.
[3] "When I asked my counselors how this might be accomplished, Haman, who excels among us in sound judgment, and is distinguished for his unchanging good will and steadfast fidelity, and has attained the second place in the kingdom,
[4] pointed out to us that among all the nations in the world there is scattered a certain hostile people, who have laws contrary to those of every nation and continually disregard the ordinances of the kings, so that the unifying of the kingdom which we honorably intend cannot be brought about.
[5] We understand that this people, and it alone, stands constantly in opposition to all men, perversely following a strange manner of life and laws, and is ill-disposed to our government, doing all the harm they can so that our kingdom may not attain stability.
[6] "Therefore we have decreed that those indicated to you in the letters of Haman, who is in charge of affairs and is our second father, shall all, with their wives and children, be utterly destroyed by the sword of their enemies, without pity or mercy, on the fourteenth day of the twelfth month, Adar, of this present year,
[7] so that those who have long been and are now hostile may in one day go down in violence to Hades, and leave our government completely secure and untroubled hereafter."
[8] Then Mordecai prayed to the Lord, calling to remembrance all the works of the Lord. He said:
[9] "O Lord, Lord, King who rulest over all things, for the universe is in thy power and there is no one who can oppose thee if it is thy will to save Israel.
[10] For thou hast made heaven and earth and every wonderful thing under heaven,
[11] and thou art Lord of all, and there is no one who can resist thee, who art the Lord.
[12] Thou knowest all things; thou knowest, O Lord, that it was not in insolence or pride or for any love of glory that I did this, and refused to bow down to this proud Haman.
[13] For I would have been willing to kiss the soles of his feet, to save Israel!
[14] But I did this, that I might not set the glory of man above the glory of God, and I will not bow down to any one but to thee, who art my Lord; and I will not do these things in pride.
[15] And now, O Lord God and King, God of Abraham, spare thy people; for the eyes of our foes are upon us to annihilate us, and they desire to destroy the inheritance that has been thine from the beginning.
[16] Do not neglect thy portion, which thou didst redeem for thyself out of the land of Egypt.
[17] Hear my prayer, and have mercy upon thy inheritance turn our mourning into feasting, that we may live and sing praise to thy name, O Lord; do not destroy the mouth of those who praise thee."
[18] And all Israel cried out mightily, for their death was before their eyes.
[1] This is a copy of the letter: "The Great King, Artaxerxes, to the rulers of the hundred and twenty-seven provinces from India to Ethiopia and to the governors under them, writes thus:
[2] "Having become ruler of many nations and master of the whole world, not elated with presumption of authority but always acting reasonably and with kindness, I have determined to settle the lives of my subjects in lasting tranquillity and, in order to make my kingdom peaceable and open to travel throughout all its extent, to re-establish the peace which all men desire.
[3] "When I asked my counselors how this might be accomplished, Haman, who excels among us in sound judgment, and is distinguished for his unchanging good will and steadfast fidelity, and has attained the second place in the kingdom,
[4] pointed out to us that among all the nations in the world there is scattered a certain hostile people, who have laws contrary to those of every nation and continually disregard the ordinances of the kings, so that the unifying of the kingdom which we honorably intend cannot be brought about.
[5] We understand that this people, and it alone, stands constantly in opposition to all men, perversely following a strange manner of life and laws, and is ill-disposed to our government, doing all the harm they can so that our kingdom may not attain stability.
[6] "Therefore we have decreed that those indicated to you in the letters of Haman, who is in charge of affairs and is our second father, shall all, with their wives and children, be utterly destroyed by the sword of their enemies, without pity or mercy, on the fourteenth day of the twelfth month, Adar, of this present year,
[7] so that those who have long been and are now hostile may in one day go down in violence to Hades, and leave our government completely secure and untroubled hereafter."
[8] Then Mordecai prayed to the Lord, calling to remembrance all the works of the Lord. He said:
[9] "O Lord, Lord, King who rulest over all things, for the universe is in thy power and there is no one who can oppose thee if it is thy will to save Israel.
[10] For thou hast made heaven and earth and every wonderful thing under heaven,
[11] and thou art Lord of all, and there is no one who can resist thee, who art the Lord.
[12] Thou knowest all things; thou knowest, O Lord, that it was not in insolence or pride or for any love of glory that I did this, and refused to bow down to this proud Haman.
[13] For I would have been willing to kiss the soles of his feet, to save Israel!
[14] But I did this, that I might not set the glory of man above the glory of God, and I will not bow down to any one but to thee, who art my Lord; and I will not do these things in pride.
[15] And now, O Lord God and King, God of Abraham, spare thy people; for the eyes of our foes are upon us to annihilate us, and they desire to destroy the inheritance that has been thine from the beginning.
[16] Do not neglect thy portion, which thou didst redeem for thyself out of the land of Egypt.
[17] Hear my prayer, and have mercy upon thy inheritance turn our mourning into feasting, that we may live and sing praise to thy name, O Lord; do not destroy the mouth of those who praise thee."
[18] And all Israel cried out mightily, for their death was before their eyes.
AddEsth.14
[1] And Esther the queen, seized with deathly anxiety, fled to the Lord;
[2] she took off her splendid apparel and put on the garments of distress and mourning, and instead of costly perfumes she covered her head with ashes and dung, and she utterly humbled her body, and every part that she loved to adorn she covered with her tangled hair.
[3] And she prayed to the Lord God of Israel, and said: Lord, thou only art our King; help me, who am alone and have no helper but thee,
[4] for my danger is in my hand.
[5] Ever since I was born I have heard in the tribe of my family that thou, O Lord, didst take Israel out of all the nations, and our fathers from among all their ancestors, for an everlasting inheritance, and that thou didst do for them all that thou didst promise.
[6] And now we have sinned before thee, and thou hast given us into the hands of our enemies,
[7] because we glorified their gods. Thou art righteous, O Lord!
[8] And now they are not satisfied that we are in bitter slavery, but they have covenanted with their idols
[9] to abolish what thy mouth has ordained and to destroy thy inheritance, to stop the mouths of those who praise thee and to quench thy altar and the glory of thy house,
[10] to open the mouths of the nations for the praise of vain idols, and to magnify for ever a mortal king.
[11] O Lord, do not surrender thy scepter to what has no being; and do not let them mock at our downfall; but turn their plan against themselves, and make an example of the man who began this against us.
[12] Remember, O Lord; make thyself known in this time of our affliction, and give me courage, O King of the gods and Master of all dominion!
[13] Put eloquent speech in my mouth before the lion, and turn his heart to hate the man who is fighting against us, so that there may be an end of him and those who agree with him.
[14] But save us by thy hand, and help me, who am alone and have no helper but thee, O Lord.
[15] Thou hast knowledge of all things; and thou knowest that I hate the splendor of the wicked and abhor the bed of the uncircumcised and of any alien.
[16] Thou knowest my necessity -- that I abhor the sign of my proud position, which is upon my head on the days when I appear in public. I abhor it like a menstruous rag, and I do not wear it on the days when I am at leisure.
[17] And thy servant has not eaten at Haman's table, and I have not honored the king's feast or drunk the wine of the libations.
[18] Thy servant has had no joy since the day that I was brought here until now, except in thee, O Lord God of Abraham.
[19] O God, whose might is over all, hear the voice of the despairing, and save us from the hands of evildoers. And save me from my fear!"
[1] And Esther the queen, seized with deathly anxiety, fled to the Lord;
[2] she took off her splendid apparel and put on the garments of distress and mourning, and instead of costly perfumes she covered her head with ashes and dung, and she utterly humbled her body, and every part that she loved to adorn she covered with her tangled hair.
[3] And she prayed to the Lord God of Israel, and said: Lord, thou only art our King; help me, who am alone and have no helper but thee,
[4] for my danger is in my hand.
[5] Ever since I was born I have heard in the tribe of my family that thou, O Lord, didst take Israel out of all the nations, and our fathers from among all their ancestors, for an everlasting inheritance, and that thou didst do for them all that thou didst promise.
[6] And now we have sinned before thee, and thou hast given us into the hands of our enemies,
[7] because we glorified their gods. Thou art righteous, O Lord!
[8] And now they are not satisfied that we are in bitter slavery, but they have covenanted with their idols
[9] to abolish what thy mouth has ordained and to destroy thy inheritance, to stop the mouths of those who praise thee and to quench thy altar and the glory of thy house,
[10] to open the mouths of the nations for the praise of vain idols, and to magnify for ever a mortal king.
[11] O Lord, do not surrender thy scepter to what has no being; and do not let them mock at our downfall; but turn their plan against themselves, and make an example of the man who began this against us.
[12] Remember, O Lord; make thyself known in this time of our affliction, and give me courage, O King of the gods and Master of all dominion!
[13] Put eloquent speech in my mouth before the lion, and turn his heart to hate the man who is fighting against us, so that there may be an end of him and those who agree with him.
[14] But save us by thy hand, and help me, who am alone and have no helper but thee, O Lord.
[15] Thou hast knowledge of all things; and thou knowest that I hate the splendor of the wicked and abhor the bed of the uncircumcised and of any alien.
[16] Thou knowest my necessity -- that I abhor the sign of my proud position, which is upon my head on the days when I appear in public. I abhor it like a menstruous rag, and I do not wear it on the days when I am at leisure.
[17] And thy servant has not eaten at Haman's table, and I have not honored the king's feast or drunk the wine of the libations.
[18] Thy servant has had no joy since the day that I was brought here until now, except in thee, O Lord God of Abraham.
[19] O God, whose might is over all, hear the voice of the despairing, and save us from the hands of evildoers. And save me from my fear!"
AddEsth.15
[1] On the third day, when she ended her prayer, she took off the garments in which she had worshiped, and arrayed herself in splendid attire.
[2] Then, majestically adorned, after invoking the aid of the all-seeing God and Savior, she took her two maids with her,
[3] leaning daintily on one,
[4] while the other followed carrying her train.
[5] She was radiant with perfect beauty, and she looked happy, as if beloved, but her heart was frozen with fear.
[6] When she had gone through all the doors, she stood before the king. He was seated on his royal throne, clothed in the full array of his majesty, all covered with gold and precious stones. And he was most terrifying.
[7] Lifting his face, flushed with splendor, he looked at her in fierce anger. And the queen faltered, and turned pale and faint, and collapsed upon the head of the maid who went before her.
[8] Then God changed the spirit of the king to gentleness, and in alarm he sprang from his throne and took her in his arms until she came to herself. And he comforted her with soothing words, and said to her,
[9] "What is it, Esther? I am your brother. Take courage;
[10] you shall not die, for our law applies only to the people. Come near."
[11] Then he raised the golden scepter and touched it to her neck;
[12] and he embraced her, and said, "Speak to me."
[13] And she said to him, "I saw you, my lord, like an angel of God and my heart was shaken with fear at your glory.
[14] For you are wonderful, my lord, and your countenance is full of grace."
[15] But as she was speaking, she fell fainting.
[16] And the king was agitated, and all his servants sought to comfort her.
[1] On the third day, when she ended her prayer, she took off the garments in which she had worshiped, and arrayed herself in splendid attire.
[2] Then, majestically adorned, after invoking the aid of the all-seeing God and Savior, she took her two maids with her,
[3] leaning daintily on one,
[4] while the other followed carrying her train.
[5] She was radiant with perfect beauty, and she looked happy, as if beloved, but her heart was frozen with fear.
[6] When she had gone through all the doors, she stood before the king. He was seated on his royal throne, clothed in the full array of his majesty, all covered with gold and precious stones. And he was most terrifying.
[7] Lifting his face, flushed with splendor, he looked at her in fierce anger. And the queen faltered, and turned pale and faint, and collapsed upon the head of the maid who went before her.
[8] Then God changed the spirit of the king to gentleness, and in alarm he sprang from his throne and took her in his arms until she came to herself. And he comforted her with soothing words, and said to her,
[9] "What is it, Esther? I am your brother. Take courage;
[10] you shall not die, for our law applies only to the people. Come near."
[11] Then he raised the golden scepter and touched it to her neck;
[12] and he embraced her, and said, "Speak to me."
[13] And she said to him, "I saw you, my lord, like an angel of God and my heart was shaken with fear at your glory.
[14] For you are wonderful, my lord, and your countenance is full of grace."
[15] But as she was speaking, she fell fainting.
[16] And the king was agitated, and all his servants sought to comfort her.
AddEsth.16
[1] The following is a copy of this letter: "The Great King, Artaxerxes, to the rulers of the provinces from India to Ethiopia, one hundred and twenty-seven satrapies, and to those who are loyal to our government, greeting.
[2] "The more often they are honored by the too great kindness of their benefactors, the more proud do many men become.
[3] They not only seek to injure our subjects, but in their inability to stand prosperity they even undertake to scheme against their own benefactors.
[4] They not only take away thankfulness from among men, but, carried away by the boasts of those who know nothing of goodness, they suppose that they will escape the evil-hating justice of God, who always sees everything.
[5] And often many of those who are set in places of authority have been made in part responsible for the shedding of innocent blood, and have been involved in irremediable calamities, by the persuasion of friends who have been entrusted with the administration of public affairs,
[6] when these men by the false trickery of their evil natures beguile the sincere good will of their sovereigns.
[7] "What has been wickedly accomplished through the pestilent behavior of those who exercise authority unworthily, can be seen not so much from the more ancient records which we hand on as from investigation of matters close at hand.
[8] For the future we will take care to render our kingdom quiet and peaceable for all men,
[9] by changing our methods and always judging what comes before our eyes with more equitable consideration.
[10] For Haman, the son of Hammedatha, a Macedonian (really an alien to the Persian blood, and quite devoid of our kindliness), having become our guest,
[11] so far enjoyed the good will that we have for every nation that he was called our father and was continually bowed down to by all as the person second to the royal throne.
[12] But, unable to restrain his arrogance, he undertook to deprive us of our kingdom and our life,
[13] and with intricate craft and deceit asked for the destruction of Mordecai, our savior and perpetual benefactor, and of Esther, the blameless partner of our kingdom, together with their whole nation.
[14] He thought that in this way he would find us undefended and would transfer the kingdom of the Persians to the Macedonians.
[15] "But we find that the Jews, who were consigned to annihilation by this thrice accursed man, are not evildoers but are governed by most righteous laws
[16] and are sons of the Most High, the most mighty living God, who has directed the kingdom both for us and for our fathers in the most excellent order.
[17] "You will therefore do well not to put in execution the letters sent by Haman the son of Hammedatha,
[18] because the man himself who did these things has been hanged at the gate of Susa, with all his household. For God, who rules over all things, has speedily inflicted on him the punishment he deserved.
[19] "Therefore post a copy of this letter publicly in every place, and permit the Jews to live under their own laws.
[20] And give them reinforcements, so that on the thirteenth day of the twelfth month, Adar, on that very day they may defend themselves against those who attack them at the time of their affliction.
[21] For God, who rules over all things, has made this day to be a joy to his chosen people instead of a day of destruction for them.
[22] "Therefore you shall observe this with all good cheer as a notable day among your commemorative festivals,
[23] so that both now and hereafter it may mean salvation for us and the loyal Persians, but that for those who plot against us it may be a reminder of destruction.
[24] "Every city and country, without exception, which does not act accordingly, shall be destroyed in wrath with spear and fire. It shall be made not only impassable for men, but also most hateful for all time to beasts and birds."
[1] The following is a copy of this letter: "The Great King, Artaxerxes, to the rulers of the provinces from India to Ethiopia, one hundred and twenty-seven satrapies, and to those who are loyal to our government, greeting.
[2] "The more often they are honored by the too great kindness of their benefactors, the more proud do many men become.
[3] They not only seek to injure our subjects, but in their inability to stand prosperity they even undertake to scheme against their own benefactors.
[4] They not only take away thankfulness from among men, but, carried away by the boasts of those who know nothing of goodness, they suppose that they will escape the evil-hating justice of God, who always sees everything.
[5] And often many of those who are set in places of authority have been made in part responsible for the shedding of innocent blood, and have been involved in irremediable calamities, by the persuasion of friends who have been entrusted with the administration of public affairs,
[6] when these men by the false trickery of their evil natures beguile the sincere good will of their sovereigns.
[7] "What has been wickedly accomplished through the pestilent behavior of those who exercise authority unworthily, can be seen not so much from the more ancient records which we hand on as from investigation of matters close at hand.
[8] For the future we will take care to render our kingdom quiet and peaceable for all men,
[9] by changing our methods and always judging what comes before our eyes with more equitable consideration.
[10] For Haman, the son of Hammedatha, a Macedonian (really an alien to the Persian blood, and quite devoid of our kindliness), having become our guest,
[11] so far enjoyed the good will that we have for every nation that he was called our father and was continually bowed down to by all as the person second to the royal throne.
[12] But, unable to restrain his arrogance, he undertook to deprive us of our kingdom and our life,
[13] and with intricate craft and deceit asked for the destruction of Mordecai, our savior and perpetual benefactor, and of Esther, the blameless partner of our kingdom, together with their whole nation.
[14] He thought that in this way he would find us undefended and would transfer the kingdom of the Persians to the Macedonians.
[15] "But we find that the Jews, who were consigned to annihilation by this thrice accursed man, are not evildoers but are governed by most righteous laws
[16] and are sons of the Most High, the most mighty living God, who has directed the kingdom both for us and for our fathers in the most excellent order.
[17] "You will therefore do well not to put in execution the letters sent by Haman the son of Hammedatha,
[18] because the man himself who did these things has been hanged at the gate of Susa, with all his household. For God, who rules over all things, has speedily inflicted on him the punishment he deserved.
[19] "Therefore post a copy of this letter publicly in every place, and permit the Jews to live under their own laws.
[20] And give them reinforcements, so that on the thirteenth day of the twelfth month, Adar, on that very day they may defend themselves against those who attack them at the time of their affliction.
[21] For God, who rules over all things, has made this day to be a joy to his chosen people instead of a day of destruction for them.
[22] "Therefore you shall observe this with all good cheer as a notable day among your commemorative festivals,
[23] so that both now and hereafter it may mean salvation for us and the loyal Persians, but that for those who plot against us it may be a reminder of destruction.
[24] "Every city and country, without exception, which does not act accordingly, shall be destroyed in wrath with spear and fire. It shall be made not only impassable for men, but also most hateful for all time to beasts and birds."
AddEsth.10
[1] And Mordecai said, "These things have come from God.
[2] For I remember the dream that I had concerning these matters, and none of them has failed to be fulfilled.
[3] The tiny spring which became a river, and there was light and the sun and abundant water -- the river is Esther, whom the king married and made queen.
[4] The two dragons are Haman and myself.
[5] The nations are those that gathered to destroy the name of the Jews.
[6] And my nation, this is Israel, who cried out to God and were saved. The Lord has saved his people; the Lord has delivered us from all these evils; God has done great signs and wonders, which have not occurred among the nations.
[7] For this purpose he made two lots, one for the people of God and one for all the nations.
[8] And these two lots came to the hour and moment and day of decision before God and among all the nations.
[9] And God remembered his people and vindicated his inheritance.
[10] So they will observe these days in the month of Adar, on the fourteenth and fifteenth of that month, with an assembly and joy and gladness before God, from generation to generation for ever among his people Israel."
[1] And Mordecai said, "These things have come from God.
[2] For I remember the dream that I had concerning these matters, and none of them has failed to be fulfilled.
[3] The tiny spring which became a river, and there was light and the sun and abundant water -- the river is Esther, whom the king married and made queen.
[4] The two dragons are Haman and myself.
[5] The nations are those that gathered to destroy the name of the Jews.
[6] And my nation, this is Israel, who cried out to God and were saved. The Lord has saved his people; the Lord has delivered us from all these evils; God has done great signs and wonders, which have not occurred among the nations.
[7] For this purpose he made two lots, one for the people of God and one for all the nations.
[8] And these two lots came to the hour and moment and day of decision before God and among all the nations.
[9] And God remembered his people and vindicated his inheritance.
[10] So they will observe these days in the month of Adar, on the fourteenth and fifteenth of that month, with an assembly and joy and gladness before God, from generation to generation for ever among his people Israel."
AddEsth.11
[1] In the fourth year of the reign of Ptolemy and Cleopatra, Dositheus, who said that he was a priest and a Levite, and Ptolemy his son brought to Egypt the preceeding Letter of Purim, which they said was genuine and had been translated by Lysimachus the son of Ptolemy, one of the residents of Jerusalem.
Tobit
[1] In the fourth year of the reign of Ptolemy and Cleopatra, Dositheus, who said that he was a priest and a Levite, and Ptolemy his son brought to Egypt the preceeding Letter of Purim, which they said was genuine and had been translated by Lysimachus the son of Ptolemy, one of the residents of Jerusalem.
Tobit
Tob.1
[1] The book of the acts of Tobit the son of Tobiel, son of Ananiel, son of Aduel, son of Gabael, of the descendants of Asiel and the tribe of Naphtali,
[2] who in the days of Shalmaneser, king of the Assyrians, was taken into captivity from Thisbe, which is to the south of Kedesh Naphtali in Galilee above Asher.
[3] I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh.
[4] Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever.
[5] All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather.
[6] But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar.
[7] Of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem;
[8] the third tenth I would give to those to whom it was my duty, as Deborah my father's mother had commanded me, for I was left an orphan by my father.
[9] When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
[10] Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles;
[11] but I kept myself from eating it,
[12] because I remembered God with all my heart.
[13] Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions.
[14] So I used to go into Media, and once at Rages in Media I left ten talents of silver in trust with Gabael, the brother of Gabrias.
[15] But when Shalmaneser died, Sennacherib his son reigned in his place; and under him the highways were unsafe, so that I could no longer go into Media.
[16] In the days of Shalmaneser I performed many acts of charity to my brethren.
[17] I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him.
[18] And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found.
[19] Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear.
[20] Then all my property was confiscated and nothing was left to me except my wife Anna and my son Tobias.
[21] But not fifty days passed before two of Sennacherib's sons killed him, and they fled to the mountains of Ararat. Then Esarhaddon, his son, reigned in his place; and he appointed Ahikar, the son of my brother Anael, over all the accounts of his kingdom and over the entire administration.
[22] Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhaddon had appointed him second to himself. He was my nephew.
[1] The book of the acts of Tobit the son of Tobiel, son of Ananiel, son of Aduel, son of Gabael, of the descendants of Asiel and the tribe of Naphtali,
[2] who in the days of Shalmaneser, king of the Assyrians, was taken into captivity from Thisbe, which is to the south of Kedesh Naphtali in Galilee above Asher.
[3] I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh.
[4] Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever.
[5] All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather.
[6] But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar.
[7] Of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem;
[8] the third tenth I would give to those to whom it was my duty, as Deborah my father's mother had commanded me, for I was left an orphan by my father.
[9] When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
[10] Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles;
[11] but I kept myself from eating it,
[12] because I remembered God with all my heart.
[13] Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions.
[14] So I used to go into Media, and once at Rages in Media I left ten talents of silver in trust with Gabael, the brother of Gabrias.
[15] But when Shalmaneser died, Sennacherib his son reigned in his place; and under him the highways were unsafe, so that I could no longer go into Media.
[16] In the days of Shalmaneser I performed many acts of charity to my brethren.
[17] I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him.
[18] And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found.
[19] Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear.
[20] Then all my property was confiscated and nothing was left to me except my wife Anna and my son Tobias.
[21] But not fifty days passed before two of Sennacherib's sons killed him, and they fled to the mountains of Ararat. Then Esarhaddon, his son, reigned in his place; and he appointed Ahikar, the son of my brother Anael, over all the accounts of his kingdom and over the entire administration.
[22] Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhaddon had appointed him second to himself. He was my nephew.
Tob.2
[1] When I arrived home and my wife Anna and my son Tobias were restored to me, at the feast of Pentecost, which is the sacred festival of the seven weeks, a good dinner was prepared for me and I sat down to eat.
[2] Upon seeing the abundance of food I said to my son, "Go and bring whatever poor man of our brethren you may find who is mindful of the Lord, and I will wait for you."
[3] But he came back and said, "Father, one of our people has been strangled and thrown into the market place."
[4] So before I tasted anything I sprang up and removed the body to a place of shelter until sunset.
[5] And when I returned I washed myself and ate my food in sorrow.
[6] Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept.
[7] When the sun had set I went and dug a grave and buried the body.
[8] And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again!"
[9] On the same night I returned from burying him, and because I was defiled I slept by the wall of the courtyard, and my face was uncovered.
[10] I did not know that there were sparrows on the wall and their fresh droppings fell into my open eyes and white films formed on my eyes. I went to physicians, but they did not help me. Ahikar, however, took care of me until he went to Elymais.
[11] Then my wife Anna earned money at women's work.
[12] She used to send the product to the owners. Once when they paid her wages, they also gave her a kid;
[13] and when she returned to me it began to bleat. So I said to her, "Where did you get the kid? It is not stolen, is it? Return it to the owners; for it is not right to eat what is stolen."
[14] And she said, "It was given to me as a gift in addition to my wages." But I did not believe her, and told her to return it to the owners; and I blushed for her. Then she replied to me, "Where are your charities and your righteous deeds? You seem to know everything!"
[1] When I arrived home and my wife Anna and my son Tobias were restored to me, at the feast of Pentecost, which is the sacred festival of the seven weeks, a good dinner was prepared for me and I sat down to eat.
[2] Upon seeing the abundance of food I said to my son, "Go and bring whatever poor man of our brethren you may find who is mindful of the Lord, and I will wait for you."
[3] But he came back and said, "Father, one of our people has been strangled and thrown into the market place."
[4] So before I tasted anything I sprang up and removed the body to a place of shelter until sunset.
[5] And when I returned I washed myself and ate my food in sorrow.
[6] Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept.
[7] When the sun had set I went and dug a grave and buried the body.
[8] And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again!"
[9] On the same night I returned from burying him, and because I was defiled I slept by the wall of the courtyard, and my face was uncovered.
[10] I did not know that there were sparrows on the wall and their fresh droppings fell into my open eyes and white films formed on my eyes. I went to physicians, but they did not help me. Ahikar, however, took care of me until he went to Elymais.
[11] Then my wife Anna earned money at women's work.
[12] She used to send the product to the owners. Once when they paid her wages, they also gave her a kid;
[13] and when she returned to me it began to bleat. So I said to her, "Where did you get the kid? It is not stolen, is it? Return it to the owners; for it is not right to eat what is stolen."
[14] And she said, "It was given to me as a gift in addition to my wages." But I did not believe her, and told her to return it to the owners; and I blushed for her. Then she replied to me, "Where are your charities and your righteous deeds? You seem to know everything!"
Tob.3
[1] Then in my grief I wept, and I prayed in anguish, saying,
[2] "Righteous art thou, O Lord; all thy deeds and all they ways are mercy and truth, and thou dost render true and righteous judgment for ever.
[3] Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offences and those which my fathers committed before thee.
[4] For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed.
[5] And now thy many judgments are true in exacting penalty from me for my sins and those of my fathers, because we did not keep thy commandments. For we did not walk in truth before thee.
[6] And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me."
[7] On the same day, at Ecbatana in Media, it also happened that Sarah, the daughter of Raguel, was reproached by her father's maids,
[8] because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.
[9] Why do you beat us? If they are dead, go with them! May we never see a son or daughter of yours!"
[10] When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave.
[11] So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever.
[12] And now, O Lord, I have turned my eyes and my face toward thee.
[13] Command that I be released from the earth and that I hear reproach no more.
[14] Thou knowest, O Lord, that I am innocent of any sin with man,
[15] and that I did not stain my name or the name of my father in the land of my captivity. I am my father's only child, and he has no child to be his heir, no near kinsman or kinsman's son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more."
[16] The prayer of both was heard in the presence of the glory of the great God.
[17] And Raphael was sent to heal the two of them: to scale away the white films of Tobit's eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her. At that very moment Tobit returned and entered his house and Sarah the daughter of Raguel came down from her upper room.
[1] Then in my grief I wept, and I prayed in anguish, saying,
[2] "Righteous art thou, O Lord; all thy deeds and all they ways are mercy and truth, and thou dost render true and righteous judgment for ever.
[3] Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offences and those which my fathers committed before thee.
[4] For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed.
[5] And now thy many judgments are true in exacting penalty from me for my sins and those of my fathers, because we did not keep thy commandments. For we did not walk in truth before thee.
[6] And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me."
[7] On the same day, at Ecbatana in Media, it also happened that Sarah, the daughter of Raguel, was reproached by her father's maids,
[8] because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.
[9] Why do you beat us? If they are dead, go with them! May we never see a son or daughter of yours!"
[10] When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave.
[11] So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever.
[12] And now, O Lord, I have turned my eyes and my face toward thee.
[13] Command that I be released from the earth and that I hear reproach no more.
[14] Thou knowest, O Lord, that I am innocent of any sin with man,
[15] and that I did not stain my name or the name of my father in the land of my captivity. I am my father's only child, and he has no child to be his heir, no near kinsman or kinsman's son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more."
[16] The prayer of both was heard in the presence of the glory of the great God.
[17] And Raphael was sent to heal the two of them: to scale away the white films of Tobit's eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her. At that very moment Tobit returned and entered his house and Sarah the daughter of Raguel came down from her upper room.
Tob.4
[1] On that day Tobit remembered the money which he had left in trust with Gabael at Rages in Media, and he said to himself;
[2] "I have asked for death. Why do I not call my son Tobias so that I may explain to him about the money before I die?"
[3] So he called him and said, "My son, when I die, bury me, and do not neglect your mother. Honor her all the days of your life; do what is pleasing to her, and do not grieve her.
[4] Remember, my son, that she faced many dangers for you while you were yet unborn. When she dies bury her beside me in the same grave.
[5] "Remember the Lord our God all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life, and do not walk in the ways of wrongdoing.
[6] For if you do what is true, your ways will prosper through your deeds.
[7] Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you.
[8] If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have.
[9] So you will be laying up a good treasure for yourself against the day of necessity.
[10] For charity delivers from death and keeps you from entering the darkness;
[11] and for all who practice it charity is an excellent offering in the presence of the Most High.
[12] "Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your father's tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
[13] So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine.
[14] Do not hold over till the next day the wages of any man who works for you, but pay him at once; and if you serve God you will receive payment. "Watch yourself, my son, in everything you do, and be disciplined in all your conduct.
[15] And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way.
[16] Give of your bread to the hungry, and of your clothing to the naked. Give all your surplus to charity, and do not let your eye begrudge the gift when you made it.
[17] Place your bread on the grave of the righteous, but give none to sinners.
[18] Seek advice from every wise man, and do not despise any useful counsel.
[19] Bless the Lord God on every occasion; ask him that your ways may be made straight and that all your paths and plans may prosper. For none of the nations has understanding; but the Lord himself gives all good things, and according to his will he humbles whomever he wishes. "So, my son, remember my commands, and do not let them be blotted out of your mind.
[20] And now let me explain to you about the ten talents of silver which I left in trust with Gabael the son of Gabrias at Rages in Media.
[21] Do not be afraid, my son, because we have become poor. You have great wealth if you fear God and refrain from every sin and do what is pleasing in his sight."
[1] On that day Tobit remembered the money which he had left in trust with Gabael at Rages in Media, and he said to himself;
[2] "I have asked for death. Why do I not call my son Tobias so that I may explain to him about the money before I die?"
[3] So he called him and said, "My son, when I die, bury me, and do not neglect your mother. Honor her all the days of your life; do what is pleasing to her, and do not grieve her.
[4] Remember, my son, that she faced many dangers for you while you were yet unborn. When she dies bury her beside me in the same grave.
[5] "Remember the Lord our God all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life, and do not walk in the ways of wrongdoing.
[6] For if you do what is true, your ways will prosper through your deeds.
[7] Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you.
[8] If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have.
[9] So you will be laying up a good treasure for yourself against the day of necessity.
[10] For charity delivers from death and keeps you from entering the darkness;
[11] and for all who practice it charity is an excellent offering in the presence of the Most High.
[12] "Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your father's tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
[13] So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine.
[14] Do not hold over till the next day the wages of any man who works for you, but pay him at once; and if you serve God you will receive payment. "Watch yourself, my son, in everything you do, and be disciplined in all your conduct.
[15] And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way.
[16] Give of your bread to the hungry, and of your clothing to the naked. Give all your surplus to charity, and do not let your eye begrudge the gift when you made it.
[17] Place your bread on the grave of the righteous, but give none to sinners.
[18] Seek advice from every wise man, and do not despise any useful counsel.
[19] Bless the Lord God on every occasion; ask him that your ways may be made straight and that all your paths and plans may prosper. For none of the nations has understanding; but the Lord himself gives all good things, and according to his will he humbles whomever he wishes. "So, my son, remember my commands, and do not let them be blotted out of your mind.
[20] And now let me explain to you about the ten talents of silver which I left in trust with Gabael the son of Gabrias at Rages in Media.
[21] Do not be afraid, my son, because we have become poor. You have great wealth if you fear God and refrain from every sin and do what is pleasing in his sight."
Tob.5
[1] Then Tobias answered him, "Father, I will do everything that you have commanded me;
[2] but how can I obtain the money when I do not know the man?"
[3] Then Tobit gave him the receipt, and said to him, "Find a man to go with you and I will pay him wages as long as I live; and go and get the money."
[4] So he went to look for a man; and he found Raphael, who was an angel,
[5] but Tobias did not know it. Tobias said to him, "Can you go with me to Rages in Media? Are you acquainted with that region?"
[6] The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael."
[7] Then Tobias said to him, "Wait for me, and I shall tell my father."
[8] And he said to him, "Go, and do not delay." So he went in and said to his father, "I have found some one to go with me." He said, "Call him to me, so that I may learn to what tribe he belongs, and whether he is a reliable man to go with you."
[9] So Tobias invited him in; he entered and they greeted each other.
[10] Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. "
[11] But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name."
[12] He replied, "I am Azarias the son of the great Ananias, one of your relatives."
[13] Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Ananias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock.
[14] But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son?
[15] And besides, I will add to your wages if you both return safe and sound." So they agreed to these terms.
[16] Then he said to Tobias, "Get ready for the journey, and good success to you both." So his son made the preparations for the journey. And his father said to him, "Go with this man; God who dwells in heaven will prosper your way, and may his angel attend you." So they both went out and departed, and the young man's dog was with them.
[17] But Anna, his mother, began to weep, and said to Tobit, "Why have you sent our child away? Is he not the staff of our hands as he goes in and out before us?
[18] Do not add money to money, but consider it as rubbish as compared to our child.
[19] For the life that is given to us by the Lord is enough for us."
[20] And Tobit said to her, "Do not worry, my sister; he will return safe and sound, and your eyes will see him.
[21] For a good angel will go with him; his journey will be successful, and he will come back safe and sound." Tob 5:[22] So she stopped weeping.
[1] Then Tobias answered him, "Father, I will do everything that you have commanded me;
[2] but how can I obtain the money when I do not know the man?"
[3] Then Tobit gave him the receipt, and said to him, "Find a man to go with you and I will pay him wages as long as I live; and go and get the money."
[4] So he went to look for a man; and he found Raphael, who was an angel,
[5] but Tobias did not know it. Tobias said to him, "Can you go with me to Rages in Media? Are you acquainted with that region?"
[6] The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael."
[7] Then Tobias said to him, "Wait for me, and I shall tell my father."
[8] And he said to him, "Go, and do not delay." So he went in and said to his father, "I have found some one to go with me." He said, "Call him to me, so that I may learn to what tribe he belongs, and whether he is a reliable man to go with you."
[9] So Tobias invited him in; he entered and they greeted each other.
[10] Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. "
[11] But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name."
[12] He replied, "I am Azarias the son of the great Ananias, one of your relatives."
[13] Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Ananias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock.
[14] But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son?
[15] And besides, I will add to your wages if you both return safe and sound." So they agreed to these terms.
[16] Then he said to Tobias, "Get ready for the journey, and good success to you both." So his son made the preparations for the journey. And his father said to him, "Go with this man; God who dwells in heaven will prosper your way, and may his angel attend you." So they both went out and departed, and the young man's dog was with them.
[17] But Anna, his mother, began to weep, and said to Tobit, "Why have you sent our child away? Is he not the staff of our hands as he goes in and out before us?
[18] Do not add money to money, but consider it as rubbish as compared to our child.
[19] For the life that is given to us by the Lord is enough for us."
[20] And Tobit said to her, "Do not worry, my sister; he will return safe and sound, and your eyes will see him.
[21] For a good angel will go with him; his journey will be successful, and he will come back safe and sound." Tob 5:[22] So she stopped weeping.
Tob.6
[1] Now as they proceeded on their way they came at evening to the Tigris river and camped there.
[2] Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man;
[3] and the angel said to him, "Catch the fish." So the young man seized the fish and threw it up on the land.
[4] Then the angel said to him, "Cut open the fish and take the heart and liver and gall and put them away safely."
[5] So the young man did as the angel told him; and they roasted and ate the fish. And they both continued on their way until they came near to Ecbatana.
[6] Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?"
[7] He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again.
[8] And as for the gall, anoint with it a man who has white films in his eyes, and he will be cured."
[9] When they approached Ecbatana,
[10] the angel said to the young man, "Brother, today we shall stay with Raguel. He is your relative, and he has an only daughter named Sarah. I will suggest that she be given to you in marriage,
[11] because you are entitled to her and to her inheritance, for you are her only eligible kinsman.
[12] The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance."
[13] Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber.
[14] Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them."
[15] But the angel said to him, "Do you not remember the words with which your father commanded you to take a wife from among your own people? Now listen to me, brother, for she will become your wife; and do not worry about the demon, for this very night she will be given to you in marriage.
[16] When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke.
[17] Then the demon will smell it and flee away, and will never again return. And when you approach her, rise up, both of you, and cry out to the merciful God, and he will save you and have mercy on you. Do not be afraid, for she was destined for you from eternity. You will save her, and she will go with you, and I suppose that you will have children by her." When Tobias heard these things, he fell in love with her and yearned deeply for her.
[1] Now as they proceeded on their way they came at evening to the Tigris river and camped there.
[2] Then the young man went down to wash himself. A fish leaped up from the river and would have swallowed the young man;
[3] and the angel said to him, "Catch the fish." So the young man seized the fish and threw it up on the land.
[4] Then the angel said to him, "Cut open the fish and take the heart and liver and gall and put them away safely."
[5] So the young man did as the angel told him; and they roasted and ate the fish. And they both continued on their way until they came near to Ecbatana.
[6] Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?"
[7] He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again.
[8] And as for the gall, anoint with it a man who has white films in his eyes, and he will be cured."
[9] When they approached Ecbatana,
[10] the angel said to the young man, "Brother, today we shall stay with Raguel. He is your relative, and he has an only daughter named Sarah. I will suggest that she be given to you in marriage,
[11] because you are entitled to her and to her inheritance, for you are her only eligible kinsman.
[12] The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance."
[13] Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber.
[14] Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them."
[15] But the angel said to him, "Do you not remember the words with which your father commanded you to take a wife from among your own people? Now listen to me, brother, for she will become your wife; and do not worry about the demon, for this very night she will be given to you in marriage.
[16] When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke.
[17] Then the demon will smell it and flee away, and will never again return. And when you approach her, rise up, both of you, and cry out to the merciful God, and he will save you and have mercy on you. Do not be afraid, for she was destined for you from eternity. You will save her, and she will go with you, and I suppose that you will have children by her." When Tobias heard these things, he fell in love with her and yearned deeply for her.
Tob.7
[1] When they reached Ecbatana and arrived at the house of Raguel, Sarah met them and greeted them. They returned her greeting, and she brought them into the house.
[2] Then Raguel said to his wife Edna, "How much the young man resembles my cousin Tobit!"
[3] And Raguel asked them, "Where are you from, brethren?" They answered him, "We belong to the sons of Naphtali, who are captives in Nineveh."
[4] So he said to them, "Do you know our brother Tobit?" And they said, "Yes, we do." And he asked them, "Is he in good health?"
[5] They replied, "He is alive and in good health." And Tobias said, "He is my father."
[6] Then Raguel sprang up and kissed him and wept.
[7] And he blessed him and exclaimed, "Son of that good and noble man!" When he heard that Tobit had lost his sight, he was stricken with grief and wept.
[8] And his wife Edna and his daughter Sarah wept. They received them very warmly; and they killed a ram from the flock and set large servings of food before them. Then Tobias said to Raphael, "Brother Azarias, speak of those things which you talked about on the journey, and let the matter be settled."
[9] So he communicated the proposal to Raguel. And Raguel said to Tobias, "Eat, drink, and be merry;
[10] for it is your right to take my child. But let me explain the true situation to you.
[11] I have given my daughter to seven husbands, and when each came to her he died in the night. But for the present be merry." And Tobias said, "I will eat nothing here until you make a binding agreement with me."
[12] So Raguel said, "Take her right now, in accordance with the law. You are her relative, and she is yours. The merciful God will guide you both for the best."
[13] Then he called his daughter Sarah, and taking her by the hand he gave her to Tobias to be his wife, saying, "Here she is; take her according to the law of Moses, and take her with you to your father." And he blessed them.
[14] Next he called his wife Edna, and took a scroll and wrote out the contract; and they set their seals to it.
[15] Then they began to eat.
[16] And Raguel called his wife Edna and said to her, "Sister, make up the other room, and take her into it."
[17] so she did as he said, and took her there; and the girl began to weep. But the mother comforted her daughter in her tears, and said to her,
[18] "Be brave, my child; the Lord of heaven and earth grant you joy in place of this sorrow of yours. Be brave, my daughter."
[1] When they reached Ecbatana and arrived at the house of Raguel, Sarah met them and greeted them. They returned her greeting, and she brought them into the house.
[2] Then Raguel said to his wife Edna, "How much the young man resembles my cousin Tobit!"
[3] And Raguel asked them, "Where are you from, brethren?" They answered him, "We belong to the sons of Naphtali, who are captives in Nineveh."
[4] So he said to them, "Do you know our brother Tobit?" And they said, "Yes, we do." And he asked them, "Is he in good health?"
[5] They replied, "He is alive and in good health." And Tobias said, "He is my father."
[6] Then Raguel sprang up and kissed him and wept.
[7] And he blessed him and exclaimed, "Son of that good and noble man!" When he heard that Tobit had lost his sight, he was stricken with grief and wept.
[8] And his wife Edna and his daughter Sarah wept. They received them very warmly; and they killed a ram from the flock and set large servings of food before them. Then Tobias said to Raphael, "Brother Azarias, speak of those things which you talked about on the journey, and let the matter be settled."
[9] So he communicated the proposal to Raguel. And Raguel said to Tobias, "Eat, drink, and be merry;
[10] for it is your right to take my child. But let me explain the true situation to you.
[11] I have given my daughter to seven husbands, and when each came to her he died in the night. But for the present be merry." And Tobias said, "I will eat nothing here until you make a binding agreement with me."
[12] So Raguel said, "Take her right now, in accordance with the law. You are her relative, and she is yours. The merciful God will guide you both for the best."
[13] Then he called his daughter Sarah, and taking her by the hand he gave her to Tobias to be his wife, saying, "Here she is; take her according to the law of Moses, and take her with you to your father." And he blessed them.
[14] Next he called his wife Edna, and took a scroll and wrote out the contract; and they set their seals to it.
[15] Then they began to eat.
[16] And Raguel called his wife Edna and said to her, "Sister, make up the other room, and take her into it."
[17] so she did as he said, and took her there; and the girl began to weep. But the mother comforted her daughter in her tears, and said to her,
[18] "Be brave, my child; the Lord of heaven and earth grant you joy in place of this sorrow of yours. Be brave, my daughter."
Tob.8
[1] When they had finished eating, they escorted Tobias in to her.
[2] As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke.
[3] And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
[4] When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us."
[5] And Tobias began to pray, "Blessed art thou, O God of our fathers, and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee.
[6] Thou madest Adam and gavest him Eve his wife as a helper and support. From them the race of mankind has sprung. Thou didst say, `It is not good that the man should be alone; let us make a helper for him like himself.'
[7] And now, O Lord, I am not taking this sister of mine because of lust, but with sincerity. Grant that I may find mercy and may grow old together with her."
[8] And she said with him, "Amen."
[9] Then they both went to sleep for the night. But Raguel arose and went and dug a grave,
[10] with the thought, "Perhaps he too will die."
[11] Then Raguel went into his house
[12] and said to his wife Edna, "Send one of the maids to see whether he is alive; and if he is not, let us bury him without any one knowing about it."
[13] So the maid opened the door and went in, and found them both asleep.
[14] And she came out and told them that he was alive.
[15] Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing. Let thy saints and all thy creatures bless thee; let all thy angels and thy chosen people bless thee for ever.
[16] Blessed art thou, because thou hast made me glad. It has not happened to me as I expected; but thou hast treated us according to thy great mercy.
[17] Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord; and bring their lives to fulfilment in health and happiness and mercy."
[18] Then he ordered his servants to fill in the grave.
[19] After this he gave a wedding feast for them which lasted fourteen days.
[20] And before the days of the feast were over, Raguel declared by oath to Tobias that he should not leave until the fourteen days of the wedding feast were ended,
[21] that then he should take half of Raguel's property and return in safety to his father, and that the rest would be his "when my wife and I die."
[1] When they had finished eating, they escorted Tobias in to her.
[2] As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke.
[3] And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
[4] When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us."
[5] And Tobias began to pray, "Blessed art thou, O God of our fathers, and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee.
[6] Thou madest Adam and gavest him Eve his wife as a helper and support. From them the race of mankind has sprung. Thou didst say, `It is not good that the man should be alone; let us make a helper for him like himself.'
[7] And now, O Lord, I am not taking this sister of mine because of lust, but with sincerity. Grant that I may find mercy and may grow old together with her."
[8] And she said with him, "Amen."
[9] Then they both went to sleep for the night. But Raguel arose and went and dug a grave,
[10] with the thought, "Perhaps he too will die."
[11] Then Raguel went into his house
[12] and said to his wife Edna, "Send one of the maids to see whether he is alive; and if he is not, let us bury him without any one knowing about it."
[13] So the maid opened the door and went in, and found them both asleep.
[14] And she came out and told them that he was alive.
[15] Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing. Let thy saints and all thy creatures bless thee; let all thy angels and thy chosen people bless thee for ever.
[16] Blessed art thou, because thou hast made me glad. It has not happened to me as I expected; but thou hast treated us according to thy great mercy.
[17] Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord; and bring their lives to fulfilment in health and happiness and mercy."
[18] Then he ordered his servants to fill in the grave.
[19] After this he gave a wedding feast for them which lasted fourteen days.
[20] And before the days of the feast were over, Raguel declared by oath to Tobias that he should not leave until the fourteen days of the wedding feast were ended,
[21] that then he should take half of Raguel's property and return in safety to his father, and that the rest would be his "when my wife and I die."
Tob.9
[1] Then Tobias called Raphael and said to him,
[2] "Brother Azarias, take a servant and two camels with you and go to Gabael at Rages in Media and get the money for me; and bring him to the wedding feast.
[3] For Raguel has sworn that I should not leave;
[4] but my father is counting the days, and if I delay long he will be greatly distressed."
[5] So Raphael made the journey and stayed over night with Gabael. He gave him the receipt, and Gabael brought out the money bags with their seals intact and gave them to him.
[6] In the morning they both got up early and came to the wedding feast. And Gabael blessed Tobias and his wife.
[1] Then Tobias called Raphael and said to him,
[2] "Brother Azarias, take a servant and two camels with you and go to Gabael at Rages in Media and get the money for me; and bring him to the wedding feast.
[3] For Raguel has sworn that I should not leave;
[4] but my father is counting the days, and if I delay long he will be greatly distressed."
[5] So Raphael made the journey and stayed over night with Gabael. He gave him the receipt, and Gabael brought out the money bags with their seals intact and gave them to him.
[6] In the morning they both got up early and came to the wedding feast. And Gabael blessed Tobias and his wife.
Tob.10
[1] Now his father Tobit was counting each day, and when the days for the journey had expired and they did not arrive,
[2] he said, "Is it possible that he has been detained? Or is it possible that Gabael has died and there is no one to give him the money?"
[3] And he was greatly distressed.
[4] And his wife said to him, "The lad has perished; his long delay proves it." Then she began to mourn for him, and said,
[5] "Am I not distressed, my child, that I let you go, you who are the light of my eyes?"
[6] But Tobit said to her, "Be still and stop worrying; he is well."
[7] And she answered him, "Be still and stop deceiving me; my child has perished." And she went out every day to the road by which they had left; she ate nothing in the daytime, and throughout the nights she never stopped mourning for her son Tobias, until the fourteen days of the wedding feast had expired which Raguel had sworn that he should spend there. At that time Tobias said to Raguel, "Send me back, for my father and mother have given up hope of ever seeing me again."
[8] But his father-in-law said to him, "Stay with me, and I will send messengers to your father, and they will inform him how things are with you."
[9] Tobias replied, "No, send me back to my father."
[10] So Raguel arose and gave him his wife Sarah and half of his property in slaves, cattle, and money.
[11] And when he had blessed them he sent them away, saying, "The God of heaven will prosper you, my children, before I die."
[12] He said also to his daughter, "Honor your father-in-law and your mother-in-law; they are now your parents. Let me hear a good report of you. " And he kissed her. And Edna said to Tobias, "The Lord of heaven bring you back safely, dear brother, and grant me to see your children by my daughter Sarah, that I may rejoice before the Lord. See, I am entrusting my daughter to you; do nothing to grieve her."
[1] Now his father Tobit was counting each day, and when the days for the journey had expired and they did not arrive,
[2] he said, "Is it possible that he has been detained? Or is it possible that Gabael has died and there is no one to give him the money?"
[3] And he was greatly distressed.
[4] And his wife said to him, "The lad has perished; his long delay proves it." Then she began to mourn for him, and said,
[5] "Am I not distressed, my child, that I let you go, you who are the light of my eyes?"
[6] But Tobit said to her, "Be still and stop worrying; he is well."
[7] And she answered him, "Be still and stop deceiving me; my child has perished." And she went out every day to the road by which they had left; she ate nothing in the daytime, and throughout the nights she never stopped mourning for her son Tobias, until the fourteen days of the wedding feast had expired which Raguel had sworn that he should spend there. At that time Tobias said to Raguel, "Send me back, for my father and mother have given up hope of ever seeing me again."
[8] But his father-in-law said to him, "Stay with me, and I will send messengers to your father, and they will inform him how things are with you."
[9] Tobias replied, "No, send me back to my father."
[10] So Raguel arose and gave him his wife Sarah and half of his property in slaves, cattle, and money.
[11] And when he had blessed them he sent them away, saying, "The God of heaven will prosper you, my children, before I die."
[12] He said also to his daughter, "Honor your father-in-law and your mother-in-law; they are now your parents. Let me hear a good report of you. " And he kissed her. And Edna said to Tobias, "The Lord of heaven bring you back safely, dear brother, and grant me to see your children by my daughter Sarah, that I may rejoice before the Lord. See, I am entrusting my daughter to you; do nothing to grieve her."
Tob.11
[1] After this Tobias went on his way, praising God because he had made his journey a success. And he blessed Raguel and his wife Edna. So he continued on his way until they came near to Nineveh.
[2] Then Raphael said to Tobias, "Are you not aware, brother, of how you left your father?
[3] Let us run ahead of your wife and prepare the house.
[4] And take the gall of the fish with you." So they went their way, and the dog went along behind them.
[5] Now Anna sat looking intently down the road for her son.
[6] And she caught sight of him coming, and said to his father, "Behold, your son is coming, and so is the man who went with him!"
[7] Raphael said, "I know, Tobias, that your father will open his eyes.
[8] You therefore must anoint his eyes with the gall; and when they smart he will rub them, and will cause the white films to fall away, and he will see you."
[9] Then Anna ran to meet them, and embraced her son, and said to him, "I have seen you, my child; now I am ready to die." And they both wept.
[10] Tobit started toward the door, and stumbled. But his son ran to him
[11] and took hold of his father, and he sprinkled the gall upon his father's eyes, saying, "Be of good cheer, father."
[12] And when his eyes began to smart he rubbed them,
[13] and the white films scaled off from the corners of his eyes.
[14] Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels.
[15] For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media.
[16] Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
[17] And Tobit gave thanks before them that God had been merciful to him. When Tobit came near to Sarah his daughter-in-law, he blessed her, saying, "Welcome, daughter! Blessed is God who has brought you to us, and blessed are your father and your mother." So there was rejoicing among all his brethren in Nineveh.
[18] Ahikar and his nephew Nadab came,
[19] and Tobias' marriage was celebrated for seven days with great festivity.
[1] After this Tobias went on his way, praising God because he had made his journey a success. And he blessed Raguel and his wife Edna. So he continued on his way until they came near to Nineveh.
[2] Then Raphael said to Tobias, "Are you not aware, brother, of how you left your father?
[3] Let us run ahead of your wife and prepare the house.
[4] And take the gall of the fish with you." So they went their way, and the dog went along behind them.
[5] Now Anna sat looking intently down the road for her son.
[6] And she caught sight of him coming, and said to his father, "Behold, your son is coming, and so is the man who went with him!"
[7] Raphael said, "I know, Tobias, that your father will open his eyes.
[8] You therefore must anoint his eyes with the gall; and when they smart he will rub them, and will cause the white films to fall away, and he will see you."
[9] Then Anna ran to meet them, and embraced her son, and said to him, "I have seen you, my child; now I am ready to die." And they both wept.
[10] Tobit started toward the door, and stumbled. But his son ran to him
[11] and took hold of his father, and he sprinkled the gall upon his father's eyes, saying, "Be of good cheer, father."
[12] And when his eyes began to smart he rubbed them,
[13] and the white films scaled off from the corners of his eyes.
[14] Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels.
[15] For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media.
[16] Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
[17] And Tobit gave thanks before them that God had been merciful to him. When Tobit came near to Sarah his daughter-in-law, he blessed her, saying, "Welcome, daughter! Blessed is God who has brought you to us, and blessed are your father and your mother." So there was rejoicing among all his brethren in Nineveh.
[18] Ahikar and his nephew Nadab came,
[19] and Tobias' marriage was celebrated for seven days with great festivity.
Tob.12
[1] Tobit then called his son Tobias and said to him, "My son, see to the wages of the man who went with you; and he must also be given more."
[2] He replied, "Father, it would do me no harm to give him half of what I have brought back.
[3] For he has led me back to you safely, he cured my wife, he obtained the money for me, and he also healed you."
[4] The old man said, "He deserves it."
[5] So he called the angel and said to him, "Take half of all that you two have brought back."
[6] Then the angel called the two of them privately and said to them: "Praise God and give thanks to him; exalt him and give thanks to him in the presence of all the living for what he has done for you. It is good to praise God and to exalt his name, worthily declaring the works of God. Do not be slow to give him thanks.
[7] It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you.
[8] Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold.
[9] For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life;
[10] but those who commit sin are the enemies of their own lives.
[11] "I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God.'
[12] And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.
[13] When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you.
[14] So now God sent me to heal you and your daughter-in-law Sarah.
[15] I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One."
[16] They were both alarmed; and they fell upon their faces, for they were afraid.
[17] But he said to them, "Do not be afraid; you will be safe. But praise God for ever.
[18] For I did not come as a favor on my part, but by the will of our God. Therefore praise him for ever.
[19] All these days I merely appeared to you and did not eat or drink, but you were seeing a vision.
[20] And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened."
[21] Then they stood up; but they saw him no more.
[22] So they confessed the great and wonderful works of God, and acknowledged that the angel of the Lord had appeared to them.
[1] Tobit then called his son Tobias and said to him, "My son, see to the wages of the man who went with you; and he must also be given more."
[2] He replied, "Father, it would do me no harm to give him half of what I have brought back.
[3] For he has led me back to you safely, he cured my wife, he obtained the money for me, and he also healed you."
[4] The old man said, "He deserves it."
[5] So he called the angel and said to him, "Take half of all that you two have brought back."
[6] Then the angel called the two of them privately and said to them: "Praise God and give thanks to him; exalt him and give thanks to him in the presence of all the living for what he has done for you. It is good to praise God and to exalt his name, worthily declaring the works of God. Do not be slow to give him thanks.
[7] It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you.
[8] Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold.
[9] For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life;
[10] but those who commit sin are the enemies of their own lives.
[11] "I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God.'
[12] And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.
[13] When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you.
[14] So now God sent me to heal you and your daughter-in-law Sarah.
[15] I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One."
[16] They were both alarmed; and they fell upon their faces, for they were afraid.
[17] But he said to them, "Do not be afraid; you will be safe. But praise God for ever.
[18] For I did not come as a favor on my part, but by the will of our God. Therefore praise him for ever.
[19] All these days I merely appeared to you and did not eat or drink, but you were seeing a vision.
[20] And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened."
[21] Then they stood up; but they saw him no more.
[22] So they confessed the great and wonderful works of God, and acknowledged that the angel of the Lord had appeared to them.
Tob.13
[1] Then Tobit wrote a prayer of rejoicing, and said:
"Blessed is God who lives for ever, and blessed is his kingdom.
[2] For he afflicts, and he shows mercy; he leads down to Hades, and brings up again, and there is no one who can escape his hand.
[3] Acknowledge him before the nations, O sons of Israel; for he has scattered us among them.
[4] Make his greatness known there, and exalt him in the presence of all the living; because he is our Lord and God, he is our Father for ever.
[5] He will afflict us for our iniquities; and again he will show mercy, and will gather us from all the nations among whom you have been scattered.
[6] If you turn to him with all your heart and with all your soul, to do what is true before him, then he will turn to you and will not hide his face from you. But see what he will do with you; give thanks to him with your full voice. Praise the Lord of righteousness, and exalt the King of the ages. I give him thanks in the land of my captivity, and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him; who knows if he will accept you and have mercy on you?
[7] I exalt my God; my soul exalts the King of heaven, and will rejoice in his majesty.
[8] Let all men speak, and give him thanks in Jerusalem.
[9] O Jerusalem, the holy city, he will afflict you for the deeds of your sons, but again he will show mercy to the sons of the righteous.
[10] Give thanks worthily to the Lord, and praise the King of the ages, that his tent may be raised for you again with joy. May he cheer those within you who are captives, and love those within you who are distressed, to all generations for ever.
[11] Many nations will come from afar to the name of the Lord God, bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise.
[12] Cursed are all who hate you; blessed for ever will be all who love you.
[13] Rejoice and be glad for the sons of the righteous; for they will be gathered together, and will praise the Lord of the righteous.
[14] How blessed are those who love you! They will rejoice in your peace. Blessed are those who grieved over all your afflictions; for they will rejoice for you upon seeing all your glory, and they will be made glad for ever.
[15] Let my soul praise God the great King.
[16] For Jerusalem will be built with sapphires and emeralds, her walls with precious stones, and her towers and battlements with pure gold.
[17] The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir;
[18] all her lanes will cry `Hallelujah!' and will give praise, saying, `Blessed is God, who has exalted you for ever.'"
[1] Then Tobit wrote a prayer of rejoicing, and said:
"Blessed is God who lives for ever, and blessed is his kingdom.
[2] For he afflicts, and he shows mercy; he leads down to Hades, and brings up again, and there is no one who can escape his hand.
[3] Acknowledge him before the nations, O sons of Israel; for he has scattered us among them.
[4] Make his greatness known there, and exalt him in the presence of all the living; because he is our Lord and God, he is our Father for ever.
[5] He will afflict us for our iniquities; and again he will show mercy, and will gather us from all the nations among whom you have been scattered.
[6] If you turn to him with all your heart and with all your soul, to do what is true before him, then he will turn to you and will not hide his face from you. But see what he will do with you; give thanks to him with your full voice. Praise the Lord of righteousness, and exalt the King of the ages. I give him thanks in the land of my captivity, and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him; who knows if he will accept you and have mercy on you?
[7] I exalt my God; my soul exalts the King of heaven, and will rejoice in his majesty.
[8] Let all men speak, and give him thanks in Jerusalem.
[9] O Jerusalem, the holy city, he will afflict you for the deeds of your sons, but again he will show mercy to the sons of the righteous.
[10] Give thanks worthily to the Lord, and praise the King of the ages, that his tent may be raised for you again with joy. May he cheer those within you who are captives, and love those within you who are distressed, to all generations for ever.
[11] Many nations will come from afar to the name of the Lord God, bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise.
[12] Cursed are all who hate you; blessed for ever will be all who love you.
[13] Rejoice and be glad for the sons of the righteous; for they will be gathered together, and will praise the Lord of the righteous.
[14] How blessed are those who love you! They will rejoice in your peace. Blessed are those who grieved over all your afflictions; for they will rejoice for you upon seeing all your glory, and they will be made glad for ever.
[15] Let my soul praise God the great King.
[16] For Jerusalem will be built with sapphires and emeralds, her walls with precious stones, and her towers and battlements with pure gold.
[17] The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir;
[18] all her lanes will cry `Hallelujah!' and will give praise, saying, `Blessed is God, who has exalted you for ever.'"
Tob.14
[1] Here Tobit ended his words of praise.
[2] He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him.
[3] When he had grown very old he called his son and grandsons, and said to him, "My son, take your sons; behold, I have grown old and am about to depart this life.
[4] Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time.
[5] But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
[6] Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols.
[7] All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren.
[8] "So now, my son, leave Nineveh, because what the prophet Jonah said will surely happen.
[9] But keep the law and the commandments, and be merciful and just, so that it may be well with you.
[10] Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished.
[11] So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral.
[12] And when Anna died he buried her with his father. Then Tobias returned with his wife and his sons to Ecbatana, to Raguel his father-in-law.
[13] He grew old with honor, and he gave his father-in-law and mother-in-law magnificent funerals. He inherited their property and that of his father Tobit.
[14] He died in Ecbatana of Media at the age of a hundred and twenty-seven years.
[15] But before he died he heard of the destruction of Nineveh, which Nebuchadnezzar and Ahasuerus had captured. Before his death he rejoiced over Nineveh.
Judith
[1] Here Tobit ended his words of praise.
[2] He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him.
[3] When he had grown very old he called his son and grandsons, and said to him, "My son, take your sons; behold, I have grown old and am about to depart this life.
[4] Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time.
[5] But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
[6] Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols.
[7] All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren.
[8] "So now, my son, leave Nineveh, because what the prophet Jonah said will surely happen.
[9] But keep the law and the commandments, and be merciful and just, so that it may be well with you.
[10] Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished.
[11] So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral.
[12] And when Anna died he buried her with his father. Then Tobias returned with his wife and his sons to Ecbatana, to Raguel his father-in-law.
[13] He grew old with honor, and he gave his father-in-law and mother-in-law magnificent funerals. He inherited their property and that of his father Tobit.
[14] He died in Ecbatana of Media at the age of a hundred and twenty-seven years.
[15] But before he died he heard of the destruction of Nineveh, which Nebuchadnezzar and Ahasuerus had captured. Before his death he rejoiced over Nineveh.
Judith
Jdt.1
[1] In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana --
[2] he is the king who built walls about Ecbatana with hewn stones three cubits thick and six cubits long; he made the walls seventy cubits high and fifty cubits wide;
[3] at the gates he built towers a hundred cubits high and sixty cubits wide at the foundations;
[4] and he made its gates, which were seventy cubits high and forty cubits wide, so that his armies could march out in force and his infantry form their ranks --
[5] it was in those days that King Nebuchadnezzar made war against King Arphaxad in the great plain which is on the borders of Ragae.
[6] He was joined by all the people of the hill country and all those who lived along the Euphrates and the Tigris and the Hydaspes and in the plain where Arioch ruled the Elymaeans. Many nations joined the forces of the Chaldeans.
[7] Then Nebuchadnezzar king of the Assyrians sent to all who lived in Persia and to all who lived in the west, those who lived in Cilicia and Damascus and Lebanon and Antilebanon and all who lived along the seacoast,
[8] and those among the nations of Carmel and Gilead, and Upper Galilee and the great Plain of Esdraelon,
[9] and all who were in Samaria and its surrounding towns, and beyond the Jordan as far as Jerusalem and Bethany and Chelous and Kadesh and the river of Egypt, and Tahpanhes and Raamses and the whole land of Goshen,
[10] even beyond Tanis and Memphis, and all who lived in Egypt as far as the borders of Ethiopia.
[11] But all who lived in the whole region disregarded the orders of Nebuchadnezzar king of the Assyrians, and refused to join him in the war; for they were not afraid of him, but looked upon him as only one man, and they sent back his messengers empty-handed and shamefaced.
[12] Then Nebuchadnezzar was very angry with this whole region, and swore by his throne and kingdom that he would surely take revenge on the whole territory of Cilicia and Damascus and Syria, that he would kill them by the sword, and also all the inhabitants of the land of Moab, and the people of Ammon, and all Judea, and every one in Egypt, as far as the coasts of the two seas.
[13] In the seventeenth year he led his forces against King Arphaxad, and defeated him in battle, and overthrew the whole army of Arphaxad, and all his cavalry and all his chariots.
[14] Thus he took possession of his cities, and came to Ecbatana, captured its towers, plundered its markets, and turned its beauty into shame.
[15] He captured Arphaxad in the mountains of Ragae and struck him down with hunting spears; and he utterly destroyed him, to this day.
[16] Then he returned with them to Nineveh, he and all his combined forces, a vast body of troops; and there he and his forces rested and feasted for one hundred and twenty days.
[1] In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana --
[2] he is the king who built walls about Ecbatana with hewn stones three cubits thick and six cubits long; he made the walls seventy cubits high and fifty cubits wide;
[3] at the gates he built towers a hundred cubits high and sixty cubits wide at the foundations;
[4] and he made its gates, which were seventy cubits high and forty cubits wide, so that his armies could march out in force and his infantry form their ranks --
[5] it was in those days that King Nebuchadnezzar made war against King Arphaxad in the great plain which is on the borders of Ragae.
[6] He was joined by all the people of the hill country and all those who lived along the Euphrates and the Tigris and the Hydaspes and in the plain where Arioch ruled the Elymaeans. Many nations joined the forces of the Chaldeans.
[7] Then Nebuchadnezzar king of the Assyrians sent to all who lived in Persia and to all who lived in the west, those who lived in Cilicia and Damascus and Lebanon and Antilebanon and all who lived along the seacoast,
[8] and those among the nations of Carmel and Gilead, and Upper Galilee and the great Plain of Esdraelon,
[9] and all who were in Samaria and its surrounding towns, and beyond the Jordan as far as Jerusalem and Bethany and Chelous and Kadesh and the river of Egypt, and Tahpanhes and Raamses and the whole land of Goshen,
[10] even beyond Tanis and Memphis, and all who lived in Egypt as far as the borders of Ethiopia.
[11] But all who lived in the whole region disregarded the orders of Nebuchadnezzar king of the Assyrians, and refused to join him in the war; for they were not afraid of him, but looked upon him as only one man, and they sent back his messengers empty-handed and shamefaced.
[12] Then Nebuchadnezzar was very angry with this whole region, and swore by his throne and kingdom that he would surely take revenge on the whole territory of Cilicia and Damascus and Syria, that he would kill them by the sword, and also all the inhabitants of the land of Moab, and the people of Ammon, and all Judea, and every one in Egypt, as far as the coasts of the two seas.
[13] In the seventeenth year he led his forces against King Arphaxad, and defeated him in battle, and overthrew the whole army of Arphaxad, and all his cavalry and all his chariots.
[14] Thus he took possession of his cities, and came to Ecbatana, captured its towers, plundered its markets, and turned its beauty into shame.
[15] He captured Arphaxad in the mountains of Ragae and struck him down with hunting spears; and he utterly destroyed him, to this day.
[16] Then he returned with them to Nineveh, he and all his combined forces, a vast body of troops; and there he and his forces rested and feasted for one hundred and twenty days.
Jdt.2
[1] In the eighteenth year, on the twenty-second day of the first month, there was talk in the palace of Nebuchadnezzar king of the Assyrians about carrying out his revenge on the whole region, just as he said.
[2] He called together all his officers and all his nobles and set forth to them his secret plan and recounted fully, with his own lips, all the wickedness of the region;
[3] and it was decided that every one who had not obeyed his command should be destroyed.
[4] When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him,
[5] "Thus says the Great King, the lord of the whole earth: When you leave my presence, take with you men confident in their strength, to the number of one hundred and twenty thousand foot soldiers and twelve thousand cavalry.
[6] Go and attack the whole west country, because they disobeyed my orders.
[7] Tell them to prepare earth and water, for I am coming against them in my anger, and will cover the whole face of the earth with the feet of my armies, and will hand them over to be plundered by my troops,
[8] till their wounded shall fill their valleys, and every brook and river shall be filled with their dead, and overflow;
[9] and I will lead them away captive to the ends of the whole earth.
[10] You shall go and seize all their territory for me in advance. They will yield themselves to you, and you shall hold them for me till the day of their punishment.
[11] But if they refuse, your eye shall not spare and you shall hand them over to slaughter and plunder throughout your whole region.
[12] For as I live, and by the power of my kingdom, what I have spoken my hand will execute.
[13] And you -- take care not to transgress any of your sovereign's commands, but be sure to carry them out just as I have ordered you; and do not delay about it."
[14] So Holofernes left the presence of his master, and called together all the commanders, generals, and officers of the Assyrian army,
[15] and mustered the picked troops by divisions as his lord had ordered him to do, one hundred and twenty thousand of them, together with twelve thousand archers on horseback,
[16] and he organized them as a great army is marshaled for a campaign.
[17] He collected a vast number of camels and asses and mules for transport, and innumerable sheep and oxen and goats for provision;
[18] also plenty of food for every man, and a huge amount of gold and silver from the royal palace.
[19] So he set out with his whole army, to go ahead of King Nebuchadnezzar and to cover the whole face of the earth to the west with their chariots and horsemen and picked troops of infantry.
[20] Along with them went a mixed crowd like a swarm of locusts, like the dust of the earth -- a multitude that could not be counted.
[21] They marched for three days from Nineveh to the plain of Bectileth, and camped opposite Bectileth near the mountain which is to the north of Upper Cilicia.
[22] From there Holofernes took his whole army, his infantry, cavalry, and chariots, and went up into the hill country
[23] and ravaged Put and Lud, and plundered all the people of Rassis and the Ishmaelites who lived along the desert, south of the country of the Chelleans.
[24] Then he followed the Euphrates and passed through Mesopotamia and destroyed all the hilltop cities along the brook Abron, as far as the sea.
[25] He also seized the territory of Cilicia, and killed every one who resisted him, and came to the southern borders of Japheth, fronting toward Arabia.
[26] He surrounded all the Midianites, and burned their tents and plundered their sheepfolds.
[27] Then he went down into the plain of Damascus during the wheat harvest, and burned all their fields and destroyed their flocks and herds and sacked their cities and ravaged their lands and put to death all their young men with the edge of the sword.
[28] So fear and terror of him fell upon all the people who lived along the seacoast, at Sidon and Tyre, and those who lived in Sur and Ocina and all who lived in Jamnia. Those who lived in Azotus and Ascalon feared him exceedingly.
[1] In the eighteenth year, on the twenty-second day of the first month, there was talk in the palace of Nebuchadnezzar king of the Assyrians about carrying out his revenge on the whole region, just as he said.
[2] He called together all his officers and all his nobles and set forth to them his secret plan and recounted fully, with his own lips, all the wickedness of the region;
[3] and it was decided that every one who had not obeyed his command should be destroyed.
[4] When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him,
[5] "Thus says the Great King, the lord of the whole earth: When you leave my presence, take with you men confident in their strength, to the number of one hundred and twenty thousand foot soldiers and twelve thousand cavalry.
[6] Go and attack the whole west country, because they disobeyed my orders.
[7] Tell them to prepare earth and water, for I am coming against them in my anger, and will cover the whole face of the earth with the feet of my armies, and will hand them over to be plundered by my troops,
[8] till their wounded shall fill their valleys, and every brook and river shall be filled with their dead, and overflow;
[9] and I will lead them away captive to the ends of the whole earth.
[10] You shall go and seize all their territory for me in advance. They will yield themselves to you, and you shall hold them for me till the day of their punishment.
[11] But if they refuse, your eye shall not spare and you shall hand them over to slaughter and plunder throughout your whole region.
[12] For as I live, and by the power of my kingdom, what I have spoken my hand will execute.
[13] And you -- take care not to transgress any of your sovereign's commands, but be sure to carry them out just as I have ordered you; and do not delay about it."
[14] So Holofernes left the presence of his master, and called together all the commanders, generals, and officers of the Assyrian army,
[15] and mustered the picked troops by divisions as his lord had ordered him to do, one hundred and twenty thousand of them, together with twelve thousand archers on horseback,
[16] and he organized them as a great army is marshaled for a campaign.
[17] He collected a vast number of camels and asses and mules for transport, and innumerable sheep and oxen and goats for provision;
[18] also plenty of food for every man, and a huge amount of gold and silver from the royal palace.
[19] So he set out with his whole army, to go ahead of King Nebuchadnezzar and to cover the whole face of the earth to the west with their chariots and horsemen and picked troops of infantry.
[20] Along with them went a mixed crowd like a swarm of locusts, like the dust of the earth -- a multitude that could not be counted.
[21] They marched for three days from Nineveh to the plain of Bectileth, and camped opposite Bectileth near the mountain which is to the north of Upper Cilicia.
[22] From there Holofernes took his whole army, his infantry, cavalry, and chariots, and went up into the hill country
[23] and ravaged Put and Lud, and plundered all the people of Rassis and the Ishmaelites who lived along the desert, south of the country of the Chelleans.
[24] Then he followed the Euphrates and passed through Mesopotamia and destroyed all the hilltop cities along the brook Abron, as far as the sea.
[25] He also seized the territory of Cilicia, and killed every one who resisted him, and came to the southern borders of Japheth, fronting toward Arabia.
[26] He surrounded all the Midianites, and burned their tents and plundered their sheepfolds.
[27] Then he went down into the plain of Damascus during the wheat harvest, and burned all their fields and destroyed their flocks and herds and sacked their cities and ravaged their lands and put to death all their young men with the edge of the sword.
[28] So fear and terror of him fell upon all the people who lived along the seacoast, at Sidon and Tyre, and those who lived in Sur and Ocina and all who lived in Jamnia. Those who lived in Azotus and Ascalon feared him exceedingly.
Jdt.3
[1] So they sent messengers to sue for peace, and said,
[2] "Behold, we the servants of Nebuchadnezzar, the Great King, lie prostrate before you. Do with us whatever you will.
[3] Behold, our buildings, and all our land, and all our wheat fields, and our flocks and herds, and all our sheepfolds with their tents, lie before you; do with them whatever you please.
[4] Our cities also and their inhabitants are your slaves; come and deal with them in any way that seems good to you."
[5] The men came to Holofernes and told him all this.
[6] Then he went down to the seacoast with his army and stationed garrisons in the hilltop cities and took picked men from them as his allies.
[7] And these people and all in the country round about welcomed him with garlands and dances and tambourines.
[8] And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god.
[9] Then he came to the edge of Esdraelon, near Dothan, fronting the great ridge of Judea;
[10] here he camped between Geba and Scythopolis, and remained for a whole month in order to assemble all the supplies for his army.
[1] So they sent messengers to sue for peace, and said,
[2] "Behold, we the servants of Nebuchadnezzar, the Great King, lie prostrate before you. Do with us whatever you will.
[3] Behold, our buildings, and all our land, and all our wheat fields, and our flocks and herds, and all our sheepfolds with their tents, lie before you; do with them whatever you please.
[4] Our cities also and their inhabitants are your slaves; come and deal with them in any way that seems good to you."
[5] The men came to Holofernes and told him all this.
[6] Then he went down to the seacoast with his army and stationed garrisons in the hilltop cities and took picked men from them as his allies.
[7] And these people and all in the country round about welcomed him with garlands and dances and tambourines.
[8] And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god.
[9] Then he came to the edge of Esdraelon, near Dothan, fronting the great ridge of Judea;
[10] here he camped between Geba and Scythopolis, and remained for a whole month in order to assemble all the supplies for his army.
Jdt.4
[1] By this time the people of Israel living in Judea heard of everything that Holofernes, the general of Nebuchadnezzar the king of the Assyrians, had done to the nations, and how he had plundered and destroyed all their temples;
[2] they were therefore very greatly terrified at his approach, and were alarmed both for Jerusalem and for the temple of the Lord their God.
[3] For they had only recently returned from the captivity, and all the people of Judea were newly gathered together, and the sacred vessels and the altar and the temple had been consecrated after their profanation.
[4] So they sent to every district of Samaria, and to Kona and Beth-horon and Belmain and Jericho and to Choba and Aesora and the valley of Salem,
[5] and immediately seized all the high hilltops and fortified the villages on them and stored up food in preparation for war -- since their fields had recently been harvested.
[6] And Joakim, the high priest, who was in Jerusalem at the time, wrote to the people of Bethulia and Betomesthaim, which faces Esdraelon opposite the plain near Dothan,
[7] ordering them to seize the passes up into the hills, since by them Judea could be invaded, and it was easy to stop any who tried to enter, for the approach was narrow, only wide enough for two men at the most.
[8] So the Israelites did as Joakim the high priest and the senate of the whole people of Israel, in session at Jerusalem, had given order.
[9] And every man of Israel cried out to God with great fervor, and they humbled themselves with much fasting.
[10] They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth.
[11] And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord.
[12] They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles.
[13] So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty.
[14] And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people.
[15] With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.
[1] By this time the people of Israel living in Judea heard of everything that Holofernes, the general of Nebuchadnezzar the king of the Assyrians, had done to the nations, and how he had plundered and destroyed all their temples;
[2] they were therefore very greatly terrified at his approach, and were alarmed both for Jerusalem and for the temple of the Lord their God.
[3] For they had only recently returned from the captivity, and all the people of Judea were newly gathered together, and the sacred vessels and the altar and the temple had been consecrated after their profanation.
[4] So they sent to every district of Samaria, and to Kona and Beth-horon and Belmain and Jericho and to Choba and Aesora and the valley of Salem,
[5] and immediately seized all the high hilltops and fortified the villages on them and stored up food in preparation for war -- since their fields had recently been harvested.
[6] And Joakim, the high priest, who was in Jerusalem at the time, wrote to the people of Bethulia and Betomesthaim, which faces Esdraelon opposite the plain near Dothan,
[7] ordering them to seize the passes up into the hills, since by them Judea could be invaded, and it was easy to stop any who tried to enter, for the approach was narrow, only wide enough for two men at the most.
[8] So the Israelites did as Joakim the high priest and the senate of the whole people of Israel, in session at Jerusalem, had given order.
[9] And every man of Israel cried out to God with great fervor, and they humbled themselves with much fasting.
[10] They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth.
[11] And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord.
[12] They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles.
[13] So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty.
[14] And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people.
[15] With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.
Jdt.5
[1] When Holofernes, the general of the Assyrian army, heard that the people of Israel had prepared for war and had closed the passes in the hills and fortified all the high hilltops and set up barricades in the plains,
[2] he was very angry. So he called together all the princes of Moab and the commanders of Ammon and all the governors of the coastland,
[3] and said to them, "Tell me, you Canaanites, what people is this that lives in the hill country? What cities do they inhabit? How large is their army, and in what does their power or strength consist? Who rules over them as king, leading their army?
[4] And why have they alone, of all who live in the west, refused to come out and meet me?"
[5] Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant's mouth.
[6] This people is descended from the Chaldeans.
[7] At one time they lived in Mesopotamia, because they would not follow the gods of their fathers who were in Chaldea.
[8] For they had left the ways of their ancestors, and they worshiped the God of heaven, the God they had come to know; hence they drove them out from the presence of their gods; and they fled to Mesopotamia, and lived there for a long time.
[9] Then their God commanded them to leave the place where they were living and go to the land of Canaan. There they settled, and prospered, with much gold and silver and very many cattle.
[10] When a famine spread over Canaan they went down to Egypt and lived there as long as they had food; and there they became a great multitude -- so great that they could not be counted.
[11] So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them.
[12] Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight.
[13] Then God dried up the Red Sea before them,
[14] and he led them by the way of Sinai and Kadesh-barnea, and drove out all the people of the wilderness.
[15] So they lived in the land of the Amorites, and by their might destroyed all the inhabitants of Heshbon; and crossing over the Jordan they took possession of all the hill country.
[16] And they drove out before them the Canaanites and the Perizzites and the Jebusites and the Shechemites and all the Gergesites, and lived there a long time.
[17] As long as they did not sin against their God they prospered, for the God who hates iniquity is with them.
[18] But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies.
[19] But now they have returned to their God, and have come back from the places to which they were scattered, and have occupied Jerusalem, where their sanctuary is, and have settled in the hill country, because it was uninhabited.
[20] Now therefore, my master and lord, if there is any unwitting error in this people and they sin against their God and we find out their offense, then we will go up and defeat them.
[21] But if there is no transgression in their nation, then let my lord pass them by; for their Lord will defend them, and their God will protect them, and we shall be put to shame before the whole world."
[22] When Achior had finished saying this, all the men standing around the tent began to complain; Holofernes' officers and all the men from the seacoast and from Moab insisted that he must be put to death.
[23] "For," they said, "we will not be afraid of the Israelites; they are a people with no strength or power for making war.
[24] Therefore let us go up, Lord Holofernes, and they will be devoured by your vast army."
[1] When Holofernes, the general of the Assyrian army, heard that the people of Israel had prepared for war and had closed the passes in the hills and fortified all the high hilltops and set up barricades in the plains,
[2] he was very angry. So he called together all the princes of Moab and the commanders of Ammon and all the governors of the coastland,
[3] and said to them, "Tell me, you Canaanites, what people is this that lives in the hill country? What cities do they inhabit? How large is their army, and in what does their power or strength consist? Who rules over them as king, leading their army?
[4] And why have they alone, of all who live in the west, refused to come out and meet me?"
[5] Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant's mouth.
[6] This people is descended from the Chaldeans.
[7] At one time they lived in Mesopotamia, because they would not follow the gods of their fathers who were in Chaldea.
[8] For they had left the ways of their ancestors, and they worshiped the God of heaven, the God they had come to know; hence they drove them out from the presence of their gods; and they fled to Mesopotamia, and lived there for a long time.
[9] Then their God commanded them to leave the place where they were living and go to the land of Canaan. There they settled, and prospered, with much gold and silver and very many cattle.
[10] When a famine spread over Canaan they went down to Egypt and lived there as long as they had food; and there they became a great multitude -- so great that they could not be counted.
[11] So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them.
[12] Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight.
[13] Then God dried up the Red Sea before them,
[14] and he led them by the way of Sinai and Kadesh-barnea, and drove out all the people of the wilderness.
[15] So they lived in the land of the Amorites, and by their might destroyed all the inhabitants of Heshbon; and crossing over the Jordan they took possession of all the hill country.
[16] And they drove out before them the Canaanites and the Perizzites and the Jebusites and the Shechemites and all the Gergesites, and lived there a long time.
[17] As long as they did not sin against their God they prospered, for the God who hates iniquity is with them.
[18] But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies.
[19] But now they have returned to their God, and have come back from the places to which they were scattered, and have occupied Jerusalem, where their sanctuary is, and have settled in the hill country, because it was uninhabited.
[20] Now therefore, my master and lord, if there is any unwitting error in this people and they sin against their God and we find out their offense, then we will go up and defeat them.
[21] But if there is no transgression in their nation, then let my lord pass them by; for their Lord will defend them, and their God will protect them, and we shall be put to shame before the whole world."
[22] When Achior had finished saying this, all the men standing around the tent began to complain; Holofernes' officers and all the men from the seacoast and from Moab insisted that he must be put to death.
[23] "For," they said, "we will not be afraid of the Israelites; they are a people with no strength or power for making war.
[24] Therefore let us go up, Lord Holofernes, and they will be devoured by your vast army."
Jdt.6
[1] When the disturbance made by the men outside the council died down, Holofernes, the commander of the Assyrian army, said to Achior and all the Moabites in the presence of all the foreign contingents:
[2] "And who are you, Achior, and you hirelings of Ephraim, to prophesy among us as you have done today and tell us not to make war against the people of Israel because their God will defend them? Who is God except Nebuchadnezzar?
[3] He will send his forces and will destroy them from the face of the earth, and their God will not deliver them -- we the king's servants will destroy them as one man. They cannot resist the might of our cavalry.
[4] We will burn them up, and their mountains will be drunk with their blood, and their fields will be full of their dead. They cannot withstand us, but will utterly perish. So says King Nebuchadnezzar, the lord of the whole earth. For he has spoken; none of his words shall be in vain.
[5] "But you, Achior, you Ammonite hireling, who have said these words on the day of your iniquity, you shall not see my face again from this day until I take revenge on this race that came out of Egypt.
[6] Then the sword of my army and the spear of my servants shall pierce your sides, and you shall fall among their wounded, when I return.
[7] Now my slaves are going to take you back into the hill country and put you in one of the cities beside the passes,
[8] and you will not die until you perish along with them.
[9] If you really hope in your heart that they will not be taken, do not look downcast! I have spoken and none of my words shall fail."
[10] Then Holofernes ordered his slaves, who waited on him in his tent, to seize Achior and take him to Bethulia and hand him over to the men of Israel.
[11] So the slaves took him and led him out of the camp into the plain, and from the plain they went up into the hill country and came to the springs below Bethulia.
[12] When the men of the city saw them, they caught up their weapons and ran out of the city to the top of the hill, and all the slingers kept them from coming up by casting stones at them.
[13] However, they got under the shelter of the hill and they bound Achior and left him lying at the foot of the hill, and returned to their master.
[14] Then the men of Israel came down from their city and found him; and they untied him and brought him into Bethulia and placed him before the magistrates of their city,
[15] who in those days were Uzziah the son of Micah, of the tribe of Simeon, and Chabris the son of Gothoniel, and Charmis the son of Melchiel.
[16] They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened.
[17] He answered and told them what had taken place at the council of Holofernes, and all that he had said in the presence of the Assyrian leaders, and all that Holofernes had said so boastfully against the house of Israel.
[18] Then the people fell down and worshiped God, and cried out to him, and said,
[19] "O Lord God of heaven, behold their arrogance, and have pity on the humiliation of our people, and look this day upon the faces of those who are consecrated to thee."
[20] Then they consoled Achior, and praised him greatly.
[21] And Uzziah took him from the assembly to his own house and gave a banquet for the elders; and all that night they called on the God of Israel for help.
[1] When the disturbance made by the men outside the council died down, Holofernes, the commander of the Assyrian army, said to Achior and all the Moabites in the presence of all the foreign contingents:
[2] "And who are you, Achior, and you hirelings of Ephraim, to prophesy among us as you have done today and tell us not to make war against the people of Israel because their God will defend them? Who is God except Nebuchadnezzar?
[3] He will send his forces and will destroy them from the face of the earth, and their God will not deliver them -- we the king's servants will destroy them as one man. They cannot resist the might of our cavalry.
[4] We will burn them up, and their mountains will be drunk with their blood, and their fields will be full of their dead. They cannot withstand us, but will utterly perish. So says King Nebuchadnezzar, the lord of the whole earth. For he has spoken; none of his words shall be in vain.
[5] "But you, Achior, you Ammonite hireling, who have said these words on the day of your iniquity, you shall not see my face again from this day until I take revenge on this race that came out of Egypt.
[6] Then the sword of my army and the spear of my servants shall pierce your sides, and you shall fall among their wounded, when I return.
[7] Now my slaves are going to take you back into the hill country and put you in one of the cities beside the passes,
[8] and you will not die until you perish along with them.
[9] If you really hope in your heart that they will not be taken, do not look downcast! I have spoken and none of my words shall fail."
[10] Then Holofernes ordered his slaves, who waited on him in his tent, to seize Achior and take him to Bethulia and hand him over to the men of Israel.
[11] So the slaves took him and led him out of the camp into the plain, and from the plain they went up into the hill country and came to the springs below Bethulia.
[12] When the men of the city saw them, they caught up their weapons and ran out of the city to the top of the hill, and all the slingers kept them from coming up by casting stones at them.
[13] However, they got under the shelter of the hill and they bound Achior and left him lying at the foot of the hill, and returned to their master.
[14] Then the men of Israel came down from their city and found him; and they untied him and brought him into Bethulia and placed him before the magistrates of their city,
[15] who in those days were Uzziah the son of Micah, of the tribe of Simeon, and Chabris the son of Gothoniel, and Charmis the son of Melchiel.
[16] They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened.
[17] He answered and told them what had taken place at the council of Holofernes, and all that he had said in the presence of the Assyrian leaders, and all that Holofernes had said so boastfully against the house of Israel.
[18] Then the people fell down and worshiped God, and cried out to him, and said,
[19] "O Lord God of heaven, behold their arrogance, and have pity on the humiliation of our people, and look this day upon the faces of those who are consecrated to thee."
[20] Then they consoled Achior, and praised him greatly.
[21] And Uzziah took him from the assembly to his own house and gave a banquet for the elders; and all that night they called on the God of Israel for help.
Jdt.7
[1] The next day Holofernes ordered his whole army, and all the allies who had joined him, to break camp and move against Bethulia, and to seize the passes up into the hill country and make war on the Israelites.
[2] So all their warriors moved their camp that day; their force of men of war was one hundred and seventy thousand infantry and twelve thousand cavalry, together with the baggage and the foot soldiers handling it, a very great multitude.
[3] They encamped in the valley near Bethulia, beside the spring, and they spread out in breadth over Dothan as far as Balbaim and in length from Bethulia to Cyamon, which faces Esdraelon.
[4] When the Israelites saw their vast numbers they were greatly terrified, and every one said to his neighbor, "These men will now lick up the face of the whole land; neither the high mountains nor the valleys nor the hills will bear their weight."
[5] Then each man took up his weapons, and when they had kindled fires on their towers they remained on guard all that night.
[6] On the second day Holofernes led out all his cavalry in full view of the Israelites in Bethulia,
[7] and examined the approaches to the city, and visited the springs that supplied their water, and seized them and set guards of soldiers over them, and then returned to his army.
[8] Then all the chieftains of the people of Esau and all the leaders of the Moabites and the commanders of the coastland came to him and said,
[9] "Let our lord hear a word, lest his army be defeated.
[10] For these people, the Israelites, do not rely on their spears but on the height of the mountains where they live, for it is not easy to reach the tops of their mountains.
[11] Therefore, my lord, do not fight against them in battle array, and not a man of your army will fall.
[12] Remain in your camp, and keep all the men in your forces with you; only let your servants take possession of the spring of water that flows from the foot of the mountain --
[13] for this is where all the people of Bethulia get their water. So thirst will destroy them, and they will give up their city. We and our people will go up to the tops of the nearby mountains and camp there to keep watch that not a man gets out of the city.
[14] They and their wives and children will waste away with famine, and before the sword reaches them they will be strewn about in the streets where they live.
[15] So you will pay them back with evil, because they rebelled and did not receive you peaceably."
[16] These words pleased Holofernes and all his servants, and he gave orders to do as they had said.
[17] So the army of the Ammonites moved forward, together with five thousand Assyrians, and they encamped in the valley and seized the water supply and the springs of the Israelites.
[18] And the sons of Esau and the sons of Ammon went up and encamped in the hill country opposite Dothan; and they sent some of their men toward the south and the east, toward Acraba, which is near Chusi beside the brook Mochmur. The rest of the Assyrian army encamped in the plain, and covered the whole face of the land, and their tents and supply trains spread out in great number, and they formed a vast multitude.
[19] The people of Israel cried out to the Lord their God, for their courage failed, because all their enemies had surrounded them and there was no way of escape from them.
[20] The whole Assyrian army, their infantry, chariots, and cavalry, surrounded them for thirty-four days, until all the vessels of water belonging to every inhabitant of Bethulia were empty;
[21] their cisterns were going dry, and they did not have enough water to drink their fill for a single day, because it was measured out to them to drink.
[22] Their children lost heart, and the women and young men fainted from thirst and fell down in the streets of the city and in the passages through the gates; there was no strength left in them any longer.
[23] Then all the people, the young men, the women, and the children, gathered about Uzziah and the rulers of the city and cried out with a loud voice, and said before all the elders,
[24] "God be judge between you and us! For you have done us a great injury in not making peace with the Assyrians.
[25] For now we have no one to help us; God has sold us into their hands, to strew us on the ground before them with thirst and utter destruction.
[26] Now call them in and surrender the whole city to the army of Holofernes and to all his forces, to be plundered.
[27] For it would be better for us to be captured by them; for we will be slaves, but our lives will be spared, and we shall not witness the death of our babes before our eyes, or see our wives and children draw their last breath.
[28] We call to witness against you heaven and earth and our God, the Lord of our fathers, who punishes us according to our sins and the sins of our fathers. Let him not do this day the things which we have described!"
[29] Then great and general lamentation arose throughout the assembly, and they cried out to the Lord God with a loud voice.
[30] And Uzziah said to them, "Have courage, my brothers! Let us hold out for five more days; by that time the Lord our God will restore to us his mercy, for he will not forsake us utterly.
[31] But if these days pass by, and no help comes for us, I will do what you say."
[32] Then he dismissed the people to their various posts, and they went up on the walls and towers of their city. The women and children he sent home. And they were greatly depressed in the city.
[1] The next day Holofernes ordered his whole army, and all the allies who had joined him, to break camp and move against Bethulia, and to seize the passes up into the hill country and make war on the Israelites.
[2] So all their warriors moved their camp that day; their force of men of war was one hundred and seventy thousand infantry and twelve thousand cavalry, together with the baggage and the foot soldiers handling it, a very great multitude.
[3] They encamped in the valley near Bethulia, beside the spring, and they spread out in breadth over Dothan as far as Balbaim and in length from Bethulia to Cyamon, which faces Esdraelon.
[4] When the Israelites saw their vast numbers they were greatly terrified, and every one said to his neighbor, "These men will now lick up the face of the whole land; neither the high mountains nor the valleys nor the hills will bear their weight."
[5] Then each man took up his weapons, and when they had kindled fires on their towers they remained on guard all that night.
[6] On the second day Holofernes led out all his cavalry in full view of the Israelites in Bethulia,
[7] and examined the approaches to the city, and visited the springs that supplied their water, and seized them and set guards of soldiers over them, and then returned to his army.
[8] Then all the chieftains of the people of Esau and all the leaders of the Moabites and the commanders of the coastland came to him and said,
[9] "Let our lord hear a word, lest his army be defeated.
[10] For these people, the Israelites, do not rely on their spears but on the height of the mountains where they live, for it is not easy to reach the tops of their mountains.
[11] Therefore, my lord, do not fight against them in battle array, and not a man of your army will fall.
[12] Remain in your camp, and keep all the men in your forces with you; only let your servants take possession of the spring of water that flows from the foot of the mountain --
[13] for this is where all the people of Bethulia get their water. So thirst will destroy them, and they will give up their city. We and our people will go up to the tops of the nearby mountains and camp there to keep watch that not a man gets out of the city.
[14] They and their wives and children will waste away with famine, and before the sword reaches them they will be strewn about in the streets where they live.
[15] So you will pay them back with evil, because they rebelled and did not receive you peaceably."
[16] These words pleased Holofernes and all his servants, and he gave orders to do as they had said.
[17] So the army of the Ammonites moved forward, together with five thousand Assyrians, and they encamped in the valley and seized the water supply and the springs of the Israelites.
[18] And the sons of Esau and the sons of Ammon went up and encamped in the hill country opposite Dothan; and they sent some of their men toward the south and the east, toward Acraba, which is near Chusi beside the brook Mochmur. The rest of the Assyrian army encamped in the plain, and covered the whole face of the land, and their tents and supply trains spread out in great number, and they formed a vast multitude.
[19] The people of Israel cried out to the Lord their God, for their courage failed, because all their enemies had surrounded them and there was no way of escape from them.
[20] The whole Assyrian army, their infantry, chariots, and cavalry, surrounded them for thirty-four days, until all the vessels of water belonging to every inhabitant of Bethulia were empty;
[21] their cisterns were going dry, and they did not have enough water to drink their fill for a single day, because it was measured out to them to drink.
[22] Their children lost heart, and the women and young men fainted from thirst and fell down in the streets of the city and in the passages through the gates; there was no strength left in them any longer.
[23] Then all the people, the young men, the women, and the children, gathered about Uzziah and the rulers of the city and cried out with a loud voice, and said before all the elders,
[24] "God be judge between you and us! For you have done us a great injury in not making peace with the Assyrians.
[25] For now we have no one to help us; God has sold us into their hands, to strew us on the ground before them with thirst and utter destruction.
[26] Now call them in and surrender the whole city to the army of Holofernes and to all his forces, to be plundered.
[27] For it would be better for us to be captured by them; for we will be slaves, but our lives will be spared, and we shall not witness the death of our babes before our eyes, or see our wives and children draw their last breath.
[28] We call to witness against you heaven and earth and our God, the Lord of our fathers, who punishes us according to our sins and the sins of our fathers. Let him not do this day the things which we have described!"
[29] Then great and general lamentation arose throughout the assembly, and they cried out to the Lord God with a loud voice.
[30] And Uzziah said to them, "Have courage, my brothers! Let us hold out for five more days; by that time the Lord our God will restore to us his mercy, for he will not forsake us utterly.
[31] But if these days pass by, and no help comes for us, I will do what you say."
[32] Then he dismissed the people to their various posts, and they went up on the walls and towers of their city. The women and children he sent home. And they were greatly depressed in the city.
Jdt.8
[1] At that time Judith heard about these things: she was the daughter of Merari the son of Ox, son of Joseph, son of Oziel, son of Elkiah, son of Ananias, son of Gideon, son of Raphaim, son of Ahitub, son of Elijah, son of Hilkiah, son of Eliab, son of Nathanael, son of Salamiel, son of Sarasadai, son of Israel.
[2] Her husband Manasseh, who belonged to her tribe and family, had died during the barley harvest.
[3] For as he stood overseeing the men who were binding sheaves in the field, he was overcome by the burning heat, and took to his bed and died in Bethulia his city. So they buried him with his fathers in the field between Dothan and Balamon.
[4] Judith had lived at home as a widow for three years and four months.
[5] She set up a tent for herself on the roof of her house, and girded sackcloth about her loins and wore the garments of her widowhood.
[6] She fasted all the days of her widowhood, except the day before the sabbath and the sabbath itself, the day before the new moon and the day of the new moon, and the feasts and days of rejoicing of the house of Israel.
[7] She was beautiful in appearance, and had a very lovely face; and her husband Manasseh had left her gold and silver, and men and women slaves, and cattle, and fields; and she maintained this estate.
[8] No one spoke ill of her, for she feared God with great devotion.
[9] When Judith heard the wicked words spoken by the people against the ruler, because they were faint for lack of water, and when she heard all that Uzziah said to them, and how he promised them under oath to surrender the city to the Assyrians after five days,
[10] she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city.
[11] They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days.
[12] Who are you, that have put God to the test this day, and are setting yourselves up in the place of God among the sons of men?
[13] You are putting the Lord Almighty to the test -- but you will never know anything!
[14] You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger.
[15] For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies.
[16] Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading.
[17] Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him.
[18] "For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by --
[19] and that was why our fathers were handed over to the sword, and to be plundered, and so they suffered a great catastrophe before our enemies.
[20] But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation.
[21] For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration.
[22] And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us.
[23] For our slavery will not bring us into favor, but the Lord our God will turn it to dishonor.
[24] "Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us.
[25] In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers.
[26] Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother.
[27] For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them."
[28] Then Uzziah said to her, "All that you have said has been spoken out of a true heart, and there is no one who can deny your words.
[29] Today is not the first time your wisdom has been shown, but from the beginning of your life all the people have recognized your understanding, for your heart's disposition is right.
[30] But the people were very thirsty, and they compelled us to do for them what we have promised, and made us take an oath which we cannot break.
[31] So pray for us, since you are a devout woman, and the Lord will send us rain to fill our cisterns and we will no longer be faint."
[32] Judith said to them, "Listen to me. I am about to do a thing which will go down through all generations of our descendants.
[33] Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand.
[34] Only, do not try to find out what I plan; for I will not tell you until I have finished what I am about to do."
[35] Uzziah and the rulers said to her, "Go in peace, and may the Lord God go before you, to take revenge upon our enemies."
[36] So they returned from the tent and went to their posts.
[1] At that time Judith heard about these things: she was the daughter of Merari the son of Ox, son of Joseph, son of Oziel, son of Elkiah, son of Ananias, son of Gideon, son of Raphaim, son of Ahitub, son of Elijah, son of Hilkiah, son of Eliab, son of Nathanael, son of Salamiel, son of Sarasadai, son of Israel.
[2] Her husband Manasseh, who belonged to her tribe and family, had died during the barley harvest.
[3] For as he stood overseeing the men who were binding sheaves in the field, he was overcome by the burning heat, and took to his bed and died in Bethulia his city. So they buried him with his fathers in the field between Dothan and Balamon.
[4] Judith had lived at home as a widow for three years and four months.
[5] She set up a tent for herself on the roof of her house, and girded sackcloth about her loins and wore the garments of her widowhood.
[6] She fasted all the days of her widowhood, except the day before the sabbath and the sabbath itself, the day before the new moon and the day of the new moon, and the feasts and days of rejoicing of the house of Israel.
[7] She was beautiful in appearance, and had a very lovely face; and her husband Manasseh had left her gold and silver, and men and women slaves, and cattle, and fields; and she maintained this estate.
[8] No one spoke ill of her, for she feared God with great devotion.
[9] When Judith heard the wicked words spoken by the people against the ruler, because they were faint for lack of water, and when she heard all that Uzziah said to them, and how he promised them under oath to surrender the city to the Assyrians after five days,
[10] she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city.
[11] They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days.
[12] Who are you, that have put God to the test this day, and are setting yourselves up in the place of God among the sons of men?
[13] You are putting the Lord Almighty to the test -- but you will never know anything!
[14] You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger.
[15] For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies.
[16] Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading.
[17] Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him.
[18] "For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by --
[19] and that was why our fathers were handed over to the sword, and to be plundered, and so they suffered a great catastrophe before our enemies.
[20] But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation.
[21] For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration.
[22] And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us.
[23] For our slavery will not bring us into favor, but the Lord our God will turn it to dishonor.
[24] "Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us.
[25] In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers.
[26] Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother.
[27] For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them."
[28] Then Uzziah said to her, "All that you have said has been spoken out of a true heart, and there is no one who can deny your words.
[29] Today is not the first time your wisdom has been shown, but from the beginning of your life all the people have recognized your understanding, for your heart's disposition is right.
[30] But the people were very thirsty, and they compelled us to do for them what we have promised, and made us take an oath which we cannot break.
[31] So pray for us, since you are a devout woman, and the Lord will send us rain to fill our cisterns and we will no longer be faint."
[32] Judith said to them, "Listen to me. I am about to do a thing which will go down through all generations of our descendants.
[33] Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand.
[34] Only, do not try to find out what I plan; for I will not tell you until I have finished what I am about to do."
[35] Uzziah and the rulers said to her, "Go in peace, and may the Lord God go before you, to take revenge upon our enemies."
[36] So they returned from the tent and went to their posts.
Jdt.9
[1] Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said,
[2] "O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it.
[3] So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones;
[4] and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow.
[5] "For thou hast done these things and those that went before and those that followed; thou hast designed the things that are now, and those that are to come. Yea, the things thou didst intend came to pass,
[6] and the things thou didst will presented themselves and said, `Lo, we are here'; for all they ways are prepared in advance, and thy judgment is with foreknowledge.
[7] "Behold now, the Assyrians are increased in their might; they are exalted, with their horses and riders; they glory in the strength of their foot soldiers; they trust in shield and spear, in bow and sling, and know not that thou art the Lord who crushest wars; the Lord is thy name.
[8] Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword.
[9] Behold their pride, and send thy wrath upon their heads; give to me, a widow, the strength to do what I plan.
[10] By the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman.
[11] "For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope.
[12] Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
[13] Make my deceitful words to be their wound and stripe, for they have planned cruel things against thy covenant, and against thy consecrated house, and against the top of Zion, and against the house possessed by thy children.
[14] And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone!"
[1] Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said,
[2] "O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it.
[3] So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones;
[4] and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow.
[5] "For thou hast done these things and those that went before and those that followed; thou hast designed the things that are now, and those that are to come. Yea, the things thou didst intend came to pass,
[6] and the things thou didst will presented themselves and said, `Lo, we are here'; for all they ways are prepared in advance, and thy judgment is with foreknowledge.
[7] "Behold now, the Assyrians are increased in their might; they are exalted, with their horses and riders; they glory in the strength of their foot soldiers; they trust in shield and spear, in bow and sling, and know not that thou art the Lord who crushest wars; the Lord is thy name.
[8] Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword.
[9] Behold their pride, and send thy wrath upon their heads; give to me, a widow, the strength to do what I plan.
[10] By the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman.
[11] "For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope.
[12] Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
[13] Make my deceitful words to be their wound and stripe, for they have planned cruel things against thy covenant, and against thy consecrated house, and against the top of Zion, and against the house possessed by thy children.
[14] And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone!"
Jdt.10
[1] When Judith had ceased crying out to the God of Israel, and had ended all these words,
[2] she rose from where she lay prostrate and called her maid and went down into the house where she lived on sabbaths and on her feast days;
[3] and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living.
[4] And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her.
[5] And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry.
[6] Then they went out to the city gate of Bethulia, and found Uzziah standing there with the elders of the city, Chabris and Charmis.
[7] When they saw her, and noted how her face was altered and her clothing changed, they greatly admired her beauty, and said to her,
[8] "May the God of our fathers grant you favor and fulfil your plans, that the people of Israel may glory and Jerusalem may be exalted." And she worshiped God.
[9] Then she said to them, "Order the gate of the city to be opened for me, and I will go out and accomplish the things about which you spoke with me." So they ordered the young men to open the gate for her, as she had said.
[10] When they had done this, Judith went out, she and her maid with her; and the men of the city watched her until she had gone down the mountain and passed through the valley and they could no longer see her.
[11] The women went straight on through the valley; and an Assyrian patrol met her
[12] and took her into custody, and asked her, "To what people do you belong, and where are you coming from, and where are you going?" She replied, "I am a daughter of the Hebrews, but I am fleeing from them, for they are about to be handed over to you to be devoured.
[13] I am on my way to the presence of Holofernes the commander of your army, to give him a true report; and I will show him a way by which he can go and capture all the hill country without losing one of his men, captured or slain."
[14] When the men heard her words, and observed her face -- she was in their eyes marvelously beautiful -- they said to her,
[15] "You have saved your life by hurrying down to the presence of our lord. Go at once to his tent; some of us will escort you and hand you over to him.
[16] And when you stand before him, do not be afraid in your heart, but tell him just what you have said, and he will treat you well."
[17] They chose from their number a hundred men to accompany her and her maid, and they brought them to the tent of Holofernes.
[18] There was great excitement in the whole camp, for her arrival was reported from tent to tent, and they came and stood around her as she waited outside the tent of Holofernes while they told him about her.
[19] And they marveled at her beauty, and admired the Israelites, judging them by her, and every one said to his neighbor, "Who can despise these people, who have women like this among them? Surely not a man of them had better be left alive, for if we let them go they will be able to ensnare the whole world!"
[20] Then Holofernes' companions and all his servants came out and led her into the tent.
[21] Holofernes was resting on his bed, under a canopy which was woven with purple and gold and emeralds and precious stones.
[22] When they told him of her he came forward to the front of the tent, with silver lamps carried before him.
[23] And when Judith came into the presence of Holofernes and his servants, they all marveled at the beauty of her face; and she prostrated herself and made obeisance to him, and his slaves raised her up.
[1] When Judith had ceased crying out to the God of Israel, and had ended all these words,
[2] she rose from where she lay prostrate and called her maid and went down into the house where she lived on sabbaths and on her feast days;
[3] and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living.
[4] And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her.
[5] And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry.
[6] Then they went out to the city gate of Bethulia, and found Uzziah standing there with the elders of the city, Chabris and Charmis.
[7] When they saw her, and noted how her face was altered and her clothing changed, they greatly admired her beauty, and said to her,
[8] "May the God of our fathers grant you favor and fulfil your plans, that the people of Israel may glory and Jerusalem may be exalted." And she worshiped God.
[9] Then she said to them, "Order the gate of the city to be opened for me, and I will go out and accomplish the things about which you spoke with me." So they ordered the young men to open the gate for her, as she had said.
[10] When they had done this, Judith went out, she and her maid with her; and the men of the city watched her until she had gone down the mountain and passed through the valley and they could no longer see her.
[11] The women went straight on through the valley; and an Assyrian patrol met her
[12] and took her into custody, and asked her, "To what people do you belong, and where are you coming from, and where are you going?" She replied, "I am a daughter of the Hebrews, but I am fleeing from them, for they are about to be handed over to you to be devoured.
[13] I am on my way to the presence of Holofernes the commander of your army, to give him a true report; and I will show him a way by which he can go and capture all the hill country without losing one of his men, captured or slain."
[14] When the men heard her words, and observed her face -- she was in their eyes marvelously beautiful -- they said to her,
[15] "You have saved your life by hurrying down to the presence of our lord. Go at once to his tent; some of us will escort you and hand you over to him.
[16] And when you stand before him, do not be afraid in your heart, but tell him just what you have said, and he will treat you well."
[17] They chose from their number a hundred men to accompany her and her maid, and they brought them to the tent of Holofernes.
[18] There was great excitement in the whole camp, for her arrival was reported from tent to tent, and they came and stood around her as she waited outside the tent of Holofernes while they told him about her.
[19] And they marveled at her beauty, and admired the Israelites, judging them by her, and every one said to his neighbor, "Who can despise these people, who have women like this among them? Surely not a man of them had better be left alive, for if we let them go they will be able to ensnare the whole world!"
[20] Then Holofernes' companions and all his servants came out and led her into the tent.
[21] Holofernes was resting on his bed, under a canopy which was woven with purple and gold and emeralds and precious stones.
[22] When they told him of her he came forward to the front of the tent, with silver lamps carried before him.
[23] And when Judith came into the presence of Holofernes and his servants, they all marveled at the beauty of her face; and she prostrated herself and made obeisance to him, and his slaves raised her up.
Jdt.11
[1] Then Holofernes said to her, "Take courage, woman, and do not be afraid in your heart, for I have never hurt any one who chose to serve Nebuchadnezzar, the king of all the earth.
[2] And even now, if your people who live in the hill country had not slighted me, I would never have lifted my spear against them; but they have brought all this on themselves.
[3] And now tell me why you have fled from them and have come over to us -- since you have come to safety.
[4] Have courage; you will live, tonight and from now on. No one will hurt you, but all will treat you well, as they do the servants of my lord King Nebuchadnezzar."
[5] Judith replied to him, "Accept the words of your servant, and let your maidservant speak in your presence, and I will tell nothing false to my lord this night.
[6] And if you follow out the words of your maidservant, God will accomplish something through you, and my lord will not fail to achieve his purposes.
[7] Nebuchadnezzar the king of the whole earth lives, and as his power endures, who had sent you to direct every living soul, not only do men serve him because of you, but also the beasts of the field and the cattle and the birds of the air will live by your power under Nebuchadnezzar and all his house.
[8] For we have heard of your wisdom and skill, and it is reported throughout the whole world that you are the one good man in the whole kingdom, thoroughly informed and marvelous in military strategy.
[9] "Now as for the things Achior said in your council, we have heard his words, for the men of Bethulia spared him and he told them all he had said to you.
[10] Therefore, my lord and master, do not disregard what he said, but keep it in your mind, for it is true: our nation cannot be punished, nor can the sword prevail against them, unless they sin against their God.
[11] "And now, in order that my lord may not be defeated and his purpose frustrated, death will fall upon them, for a sin has overtaken them by which they are about to provoke their God to anger when they do what is wrong.
[12] Since their food supply is exhausted and their water has almost given out, they have planned to kill their cattle and have determined to use all that God by his laws has forbidden them to eat.
[13] They have decided to consume the first fruits of the grain and the tithes of the wine and oil, which they had consecrated and set aside for the priests who minister in the presence of our God at Jerusalem -- although it is not lawful for any of the people so much as to touch these things with their hands.
[14] They have sent men to Jerusalem, because even the people living there have been doing this, to bring back to them permission from the senate.
[15] When the word reaches them and they proceed to do this, on that very day they will be handed over to you to be destroyed.
[16] "Therefore, when I, your servant, learned all this, I fled from them; and God has sent me to accomplish with you things that will astonish the whole world, as many as shall hear about them.
[17] For your servant is religious, and serves the God of heaven day and night; therefore, my lord, I will remain with you, and every night your servant will go out into the valley, and I will pray to God and he will tell me when they have committed their sins.
[18] And I will come and tell you, and then you shall go out with your whole army, and not one of them will withstand you.
[19] Then I will lead you through the middle of Judea, till you come to Jerusalem; and I will set your throne in the midst of it; and you will lead them like sheep that have no shepherd, and not a dog will so much as open its mouth to growl at you. For this has been told me, by my foreknowledge; it was announced to me, and I was sent to tell you."
[20] Her words pleased Holofernes and all his servants, and they marveled at her wisdom and said,
[21] "There is not such a woman from one end of the earth to the other, either for beauty of face or wisdom of speech!"
[22] And Holofernes said to her, "God has done well to send you before the people, to lend strength to our hands and to bring destruction upon those who have slighted my lord.
[23] You are not only beautiful in appearance, but wise in speech; and if you do as you have said, your God shall be my God, and you shall live in the house of King Nebuchadnezzar and be renowned throughout the whole world."
[1] Then Holofernes said to her, "Take courage, woman, and do not be afraid in your heart, for I have never hurt any one who chose to serve Nebuchadnezzar, the king of all the earth.
[2] And even now, if your people who live in the hill country had not slighted me, I would never have lifted my spear against them; but they have brought all this on themselves.
[3] And now tell me why you have fled from them and have come over to us -- since you have come to safety.
[4] Have courage; you will live, tonight and from now on. No one will hurt you, but all will treat you well, as they do the servants of my lord King Nebuchadnezzar."
[5] Judith replied to him, "Accept the words of your servant, and let your maidservant speak in your presence, and I will tell nothing false to my lord this night.
[6] And if you follow out the words of your maidservant, God will accomplish something through you, and my lord will not fail to achieve his purposes.
[7] Nebuchadnezzar the king of the whole earth lives, and as his power endures, who had sent you to direct every living soul, not only do men serve him because of you, but also the beasts of the field and the cattle and the birds of the air will live by your power under Nebuchadnezzar and all his house.
[8] For we have heard of your wisdom and skill, and it is reported throughout the whole world that you are the one good man in the whole kingdom, thoroughly informed and marvelous in military strategy.
[9] "Now as for the things Achior said in your council, we have heard his words, for the men of Bethulia spared him and he told them all he had said to you.
[10] Therefore, my lord and master, do not disregard what he said, but keep it in your mind, for it is true: our nation cannot be punished, nor can the sword prevail against them, unless they sin against their God.
[11] "And now, in order that my lord may not be defeated and his purpose frustrated, death will fall upon them, for a sin has overtaken them by which they are about to provoke their God to anger when they do what is wrong.
[12] Since their food supply is exhausted and their water has almost given out, they have planned to kill their cattle and have determined to use all that God by his laws has forbidden them to eat.
[13] They have decided to consume the first fruits of the grain and the tithes of the wine and oil, which they had consecrated and set aside for the priests who minister in the presence of our God at Jerusalem -- although it is not lawful for any of the people so much as to touch these things with their hands.
[14] They have sent men to Jerusalem, because even the people living there have been doing this, to bring back to them permission from the senate.
[15] When the word reaches them and they proceed to do this, on that very day they will be handed over to you to be destroyed.
[16] "Therefore, when I, your servant, learned all this, I fled from them; and God has sent me to accomplish with you things that will astonish the whole world, as many as shall hear about them.
[17] For your servant is religious, and serves the God of heaven day and night; therefore, my lord, I will remain with you, and every night your servant will go out into the valley, and I will pray to God and he will tell me when they have committed their sins.
[18] And I will come and tell you, and then you shall go out with your whole army, and not one of them will withstand you.
[19] Then I will lead you through the middle of Judea, till you come to Jerusalem; and I will set your throne in the midst of it; and you will lead them like sheep that have no shepherd, and not a dog will so much as open its mouth to growl at you. For this has been told me, by my foreknowledge; it was announced to me, and I was sent to tell you."
[20] Her words pleased Holofernes and all his servants, and they marveled at her wisdom and said,
[21] "There is not such a woman from one end of the earth to the other, either for beauty of face or wisdom of speech!"
[22] And Holofernes said to her, "God has done well to send you before the people, to lend strength to our hands and to bring destruction upon those who have slighted my lord.
[23] You are not only beautiful in appearance, but wise in speech; and if you do as you have said, your God shall be my God, and you shall live in the house of King Nebuchadnezzar and be renowned throughout the whole world."
Jdt.12
[1] Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine.
[2] But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me."
[3] Holofernes said to her, "If your supply runs out, where can we get more like it for you? For none of your people is here with us."
[4] Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do."
[5] Then the servants of Holofernes brought her into the tent, and she slept until midnight. Along toward the morning watch she arose
[6] and sent to Holofernes and said, "Let my lord now command that your servant be permitted to go out and pray."
[7] So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp.
[8] When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people.
[9] So she returned clean and stayed in the tent until she ate her food toward evening.
[10] On the fourth day Holofernes held a banquet for his slave only, and did not invite any of his officers.
[11] And he said to Bagoas, the eunuch who had charge of his personal affairs, "Go now and persuade the Hebrew woman who is in your care to join us and eat and drink with us.
[12] For it will be a disgrace if we let such a woman go without enjoying her company, for if we do not embrace her she will laugh at us."
[13] So Bagoas went out from the presence of Holofernes, and approached her and said, "This beautiful maidservant will please come to my lord and be honored in his presence, and drink wine and be merry with us, and become today like one of the daughters of the Assyrians who serve in the house of Nebuchadnezzar."
[14] And Judith said, "Who am I, to refuse my lord? Surely whatever pleases him I will do at once, and it will be a joy to me until the day of my death!"
[15] So she got up and arrayed herself in all her woman's finery, and her maid went and spread on the ground for her before Holofernes the soft fleeces which she had received from Bagoas for her daily use, so that she might recline on them when she ate.
[16] Then Judith came in and lay down, and Holofernes' heart was ravished with her and he was moved with great desire to possess her; for he had been waiting for an opportunity to deceive her, ever since the day he first saw her.
[17] So Holofernes said to her. "Drink now, and be merry with us!"
[18] Judith said, "I will drink now, my lord, because my life means more to me today than in all the days since I was born."
[19] Then she took and ate and drank before him what her maid had prepared.
[20] And Holofernes was greatly pleased with her, and drank a great quantity of wine, much more than he had ever drunk in any one day since he was born.
[1] Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine.
[2] But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me."
[3] Holofernes said to her, "If your supply runs out, where can we get more like it for you? For none of your people is here with us."
[4] Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do."
[5] Then the servants of Holofernes brought her into the tent, and she slept until midnight. Along toward the morning watch she arose
[6] and sent to Holofernes and said, "Let my lord now command that your servant be permitted to go out and pray."
[7] So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp.
[8] When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people.
[9] So she returned clean and stayed in the tent until she ate her food toward evening.
[10] On the fourth day Holofernes held a banquet for his slave only, and did not invite any of his officers.
[11] And he said to Bagoas, the eunuch who had charge of his personal affairs, "Go now and persuade the Hebrew woman who is in your care to join us and eat and drink with us.
[12] For it will be a disgrace if we let such a woman go without enjoying her company, for if we do not embrace her she will laugh at us."
[13] So Bagoas went out from the presence of Holofernes, and approached her and said, "This beautiful maidservant will please come to my lord and be honored in his presence, and drink wine and be merry with us, and become today like one of the daughters of the Assyrians who serve in the house of Nebuchadnezzar."
[14] And Judith said, "Who am I, to refuse my lord? Surely whatever pleases him I will do at once, and it will be a joy to me until the day of my death!"
[15] So she got up and arrayed herself in all her woman's finery, and her maid went and spread on the ground for her before Holofernes the soft fleeces which she had received from Bagoas for her daily use, so that she might recline on them when she ate.
[16] Then Judith came in and lay down, and Holofernes' heart was ravished with her and he was moved with great desire to possess her; for he had been waiting for an opportunity to deceive her, ever since the day he first saw her.
[17] So Holofernes said to her. "Drink now, and be merry with us!"
[18] Judith said, "I will drink now, my lord, because my life means more to me today than in all the days since I was born."
[19] Then she took and ate and drank before him what her maid had prepared.
[20] And Holofernes was greatly pleased with her, and drank a great quantity of wine, much more than he had ever drunk in any one day since he was born.
Jdt.13
[1] When evening came, his slaves quickly withdrew, and Bagoas closed the tent from outside and shut out the attendants from his master's presence; and they went to bed, for they all were weary because the banquet had lasted long.
[2] So Judith was left alone in the tent , with Holofernes stretched out on his bed, for he was overcome with wine.
[3] Now Judith had told her maid to stand outside the bedchamber and to wait for her to come out, as she did every day; for she said she would be going out for her prayers. And she had said the same thing to Bagoas.
[4] So every one went out, and no one, either small or great, was left in the bedchamber. Then Judith, standing beside his bed, said in her heart, "O Lord God of all might, look in this hour upon the work of my hands for the exaltation of Jerusalem.
[5] For now is the time to help thy inheritance, and to carry out my undertaking for the destruction of the enemies who have risen up against us."
[6] She went up to the post at the end of the bed, above Holofernes' head, and took down his sword that hung there.
[7] She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel!"
[8] And she struck his neck twice with all her might, and severed it from his body.
[9] Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid,
[10] who placed it in her food bag. Then the two of them went out together, as they were accustomed to go for prayer; and they passed through the camp and circled around the valley and went up the mountain to Bethulia and came to its gates.
[11] Judith called out from afar to the watchmen at the gates, "Open, open the gate! God, our God, is still with us, to show his power in Israel, and his strength against our enemies, even as he has done this day!"
[12] When the men of her city heard her voice, they hurried down to the city gate and called together the elders of the city.
[13] They all ran together, both small and great, for it was unbelievable that she had returned; they opened the gate and admitted them, and they kindled a fire for light, and gathered around them.
[14] Then she said to them with a loud voice, "Praise God, O praise him! Praise God, who has not withdrawn his mercy from the house of Israel, but has destroyed our enemies by my hand this very night!"
[15] Then she took the head out of the bag and showed it to them, and said, "See, here is the head of Holofernes, the commander of the Assyrian army, and here is the canopy beneath which he lay in his drunken stupor. The Lord has struck him down by the hand of a woman.
[16] As the Lord lives, who has protected me in the way I went, it was my face that tricked him to his destruction, and yet he committed no act of sin with me, to defile and shame me."
[17] All the people were greatly astonished, and bowed down and worshiped God, and said with one accord, "Blessed art thou, our God, who hast brought into contempt this day the enemies of thy people."
[18] And Uzziah said to her, "O daughter, you are blessed by the Most High God above all women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies.
[19] Your hope will never depart from the hearts of men, as they remember the power of God.
[20] May God grant this to be a perpetual honor to you, and may he visit you with blessings, because you did not spare your own life when our nation was brought low, but have avenged our ruin, walking in the straight path before our God." And all the people said, "So be it, so be it!"
Susanna
[1] When evening came, his slaves quickly withdrew, and Bagoas closed the tent from outside and shut out the attendants from his master's presence; and they went to bed, for they all were weary because the banquet had lasted long.
[2] So Judith was left alone in the tent , with Holofernes stretched out on his bed, for he was overcome with wine.
[3] Now Judith had told her maid to stand outside the bedchamber and to wait for her to come out, as she did every day; for she said she would be going out for her prayers. And she had said the same thing to Bagoas.
[4] So every one went out, and no one, either small or great, was left in the bedchamber. Then Judith, standing beside his bed, said in her heart, "O Lord God of all might, look in this hour upon the work of my hands for the exaltation of Jerusalem.
[5] For now is the time to help thy inheritance, and to carry out my undertaking for the destruction of the enemies who have risen up against us."
[6] She went up to the post at the end of the bed, above Holofernes' head, and took down his sword that hung there.
[7] She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel!"
[8] And she struck his neck twice with all her might, and severed it from his body.
[9] Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid,
[10] who placed it in her food bag. Then the two of them went out together, as they were accustomed to go for prayer; and they passed through the camp and circled around the valley and went up the mountain to Bethulia and came to its gates.
[11] Judith called out from afar to the watchmen at the gates, "Open, open the gate! God, our God, is still with us, to show his power in Israel, and his strength against our enemies, even as he has done this day!"
[12] When the men of her city heard her voice, they hurried down to the city gate and called together the elders of the city.
[13] They all ran together, both small and great, for it was unbelievable that she had returned; they opened the gate and admitted them, and they kindled a fire for light, and gathered around them.
[14] Then she said to them with a loud voice, "Praise God, O praise him! Praise God, who has not withdrawn his mercy from the house of Israel, but has destroyed our enemies by my hand this very night!"
[15] Then she took the head out of the bag and showed it to them, and said, "See, here is the head of Holofernes, the commander of the Assyrian army, and here is the canopy beneath which he lay in his drunken stupor. The Lord has struck him down by the hand of a woman.
[16] As the Lord lives, who has protected me in the way I went, it was my face that tricked him to his destruction, and yet he committed no act of sin with me, to defile and shame me."
[17] All the people were greatly astonished, and bowed down and worshiped God, and said with one accord, "Blessed art thou, our God, who hast brought into contempt this day the enemies of thy people."
[18] And Uzziah said to her, "O daughter, you are blessed by the Most High God above all women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies.
[19] Your hope will never depart from the hearts of men, as they remember the power of God.
[20] May God grant this to be a perpetual honor to you, and may he visit you with blessings, because you did not spare your own life when our nation was brought low, but have avenged our ruin, walking in the straight path before our God." And all the people said, "So be it, so be it!"
Susanna
Sus.1
[2] And he took a wife named Susanna, the daughter of Hilkiah, a very beautiful woman and one who feared the Lord.
[3] Her parents were righteous, and had taught their daughter according to the law of Moses.
[4] Joakim was very rich, and had a spacious garden adjoining his house; and the Jews used to come to him because he was the most honored of them all.
[5] In that year two elders from the people were appointed as judges. Concerning them the Lord had said: "Iniquity came forth from Babylon, from elders who were judges, who were supposed to govern the people."
[6] These men were frequently at Joakim's house, and all who had suits at law came to them.
[7] When the people departed at noon, Susanna would go into her husband's garden to walk.
[8] The two elders used to see her every day, going in and walking about, and they began to desire her.
[9] And they perverted their minds and turned away their eyes from looking to Heaven or remembering righteous judgments.
[10] Both were overwhelmed with passion for her, but they did not tell each other of their distress,
[11] for they were ashamed to disclose their lustful desire to possess her.
[12] And they watched eagerly, day after day, to see her.
[13] They said to each other, "Let us go home, for it is mealtime."
[14] And when they went out, they parted from each other. But turning back, they met again; and when each pressed the other for the reason, they confessed their lust. And then together they arranged for a time when they could find her alone.
[15] Once, while they were watching for an opportune day, she went in as before with only two maids, and wished to bathe in the garden, for it was very hot.
[16] And no one was there except the two elders, who had hid themselves and were watching her.
[17] She said to her maids, "Bring me oil and ointments, and shut the garden doors so that I may bathe."
[18] They did as she said, shut the garden doors, and went out by the side doors to bring what they had been commanded; and they did not see the elders, because they were hidden.
[19] When the maids had gone out, the two elders rose and ran to her, and said:
[20] "Look, the garden doors are shut, no one sees us, and we are in love with you; so give your consent, and lie with us.
[21] If you refuse, we will testify against you that a young man was with you, and this was why you sent your maids away."
[22] Susanna sighed deeply, and said, "I am hemmed in on every side. For if I do this thing, it is death for me; and if I do not, I shall not escape your hands.
[23] I choose not to do it and to fall into your hands, rather than to sin in the sight of the Lord."
[24] Then Susanna cried out with a loud voice, and the two elders shouted against her.
[25] And one of them ran and opened the garden doors.
[26] When the household servants heard the shouting in the garden, they rushed in at the side door to see what had happened to her.
[27] And when the elders told their tale, the servants were greatly ashamed, for nothing like this had ever been said about Susanna.
[28] The next day, when the people gathered at the house of her husband Joakim, the two elders came, full of their wicked plot to have Susanna put to death.
[29] They said before the people, "Send for Susanna, the daughter of Hilkiah, who is the wife of Joakim."
[30] So they sent for her. And she came, with her parents, her children, and all her kindred.
[31] Now Susanna was a woman of great refinement, and beautiful in appearance.
[32] As she was veiled, the wicked men ordered her to be unveiled, that they might feed upon her beauty.
[33] But her family and friends and all who saw her wept.
[34] Then the two elders stood up in the midst of the people, and laid their hands upon her head.
[35] And she, weeping, looked up toward heaven, for her heart trusted in the Lord.
[36] The elders said, "As we were walking in the garden alone, this woman came in with two maids, shut the garden doors, and dismissed the maids.
[37] Then a young man, who had been hidden, came to her and lay with her.
[38] We were in a corner of the garden, and when we saw this wickedness we ran to them.
[39] We saw them embracing, but we could not hold the man, for he was too strong for us, and he opened the doors and dashed out.
[40] So we seized this woman and asked her who the young man was, but she would not tell us. These things we testify."
[41] The assembly believed them, because they were elders of the people and judges; and they condemned her to death.
[42] Then Susanna cried out with a loud voice, and said, "O eternal God, who dost discern what is secret, who art aware of all things before they come to be,
[43] thou knowest that these men have borne false witness against me. And now I am to die! Yet I have done none of the things that they have wickedly invented against me!"
[44] The Lord heard her cry.
[45] And as she was being led away to be put to death, God aroused the holy spirit of a young lad named Daniel;
[46] and he cried with a loud voice, "I am innocent of the blood of this woman."
[47] All the people turned to him, and said, "What is this that you have said?"
[48] Taking his stand in the midst of them, he said, "Are you such fools, you sons of Israel? Have you condemned a daughter of Israel without examination and without learning the facts?
[49] Return to the place of judgment. For these men have borne false witness against her."
[50] Then all the people returned in haste. And the elders said to him, "Come, sit among us and inform us, for God has given you that right."
[51] And Daniel said to them, "Separate them far from each other, and I will examine them."
[52] When they were separated from each other, he summoned one of them and said to him, "You old relic of wicked days, your sins have now come home, which you have committed in the past,
[53] pronouncing unjust judgments, condemning the innocent and letting the guilty go free, though the Lord said, `Do not put to death an innocent and righteous person.'
[54] Now then, if you really saw her, tell me this: Under what tree did you see them being intimate with each other?" He answered, "Under a mastic tree."
[55] And Daniel said, "Very well! You have lied against your own head, for the angel of God has received the sentence from God and will immediately cut you in two."
[56] Then he put him aside, and commanded them to bring the other. And he said to him, "You offspring of Canaan and not of Judah, beauty has deceived you and lust has perverted your heart.
[57] This is how you both have been dealing with the daughters of Israel, and they were intimate with you through fear; but a daughter of Judah would not endure your wickedness.
[58] Now then, tell me: Under what tree did you catch them being intimate with each other?" He answered, "Under an evergreen oak."
[59] And Daniel said to him, "Very well! You also have lied against your own head, for the angel of God is waiting with his sword to saw you in two, that he may destroy you both."
[60] Then all the assembly shouted loudly and blessed God, who saves those who hope in him.
[61] And they rose against the two elders, for out of their own mouths Daniel had convicted them of bearing false witness;
[62] and they did to them as they had wickedly planned to do to their neighbor; acting in accordance with the law of Moses, they put them to death. Thus innocent blood was saved that day.
[63] And Hilkiah and his wife praised God for their daughter Susanna, and so did Joakim her husband and all her kindred, because nothing shameful was found in her.
[64] And from that day onward Daniel had a great reputation among the people.
THE APOSTLES' CREED
[2] And he took a wife named Susanna, the daughter of Hilkiah, a very beautiful woman and one who feared the Lord.
[3] Her parents were righteous, and had taught their daughter according to the law of Moses.
[4] Joakim was very rich, and had a spacious garden adjoining his house; and the Jews used to come to him because he was the most honored of them all.
[5] In that year two elders from the people were appointed as judges. Concerning them the Lord had said: "Iniquity came forth from Babylon, from elders who were judges, who were supposed to govern the people."
[6] These men were frequently at Joakim's house, and all who had suits at law came to them.
[7] When the people departed at noon, Susanna would go into her husband's garden to walk.
[8] The two elders used to see her every day, going in and walking about, and they began to desire her.
[9] And they perverted their minds and turned away their eyes from looking to Heaven or remembering righteous judgments.
[10] Both were overwhelmed with passion for her, but they did not tell each other of their distress,
[11] for they were ashamed to disclose their lustful desire to possess her.
[12] And they watched eagerly, day after day, to see her.
[13] They said to each other, "Let us go home, for it is mealtime."
[14] And when they went out, they parted from each other. But turning back, they met again; and when each pressed the other for the reason, they confessed their lust. And then together they arranged for a time when they could find her alone.
[15] Once, while they were watching for an opportune day, she went in as before with only two maids, and wished to bathe in the garden, for it was very hot.
[16] And no one was there except the two elders, who had hid themselves and were watching her.
[17] She said to her maids, "Bring me oil and ointments, and shut the garden doors so that I may bathe."
[18] They did as she said, shut the garden doors, and went out by the side doors to bring what they had been commanded; and they did not see the elders, because they were hidden.
[19] When the maids had gone out, the two elders rose and ran to her, and said:
[20] "Look, the garden doors are shut, no one sees us, and we are in love with you; so give your consent, and lie with us.
[21] If you refuse, we will testify against you that a young man was with you, and this was why you sent your maids away."
[22] Susanna sighed deeply, and said, "I am hemmed in on every side. For if I do this thing, it is death for me; and if I do not, I shall not escape your hands.
[23] I choose not to do it and to fall into your hands, rather than to sin in the sight of the Lord."
[24] Then Susanna cried out with a loud voice, and the two elders shouted against her.
[25] And one of them ran and opened the garden doors.
[26] When the household servants heard the shouting in the garden, they rushed in at the side door to see what had happened to her.
[27] And when the elders told their tale, the servants were greatly ashamed, for nothing like this had ever been said about Susanna.
[28] The next day, when the people gathered at the house of her husband Joakim, the two elders came, full of their wicked plot to have Susanna put to death.
[29] They said before the people, "Send for Susanna, the daughter of Hilkiah, who is the wife of Joakim."
[30] So they sent for her. And she came, with her parents, her children, and all her kindred.
[31] Now Susanna was a woman of great refinement, and beautiful in appearance.
[32] As she was veiled, the wicked men ordered her to be unveiled, that they might feed upon her beauty.
[33] But her family and friends and all who saw her wept.
[34] Then the two elders stood up in the midst of the people, and laid their hands upon her head.
[35] And she, weeping, looked up toward heaven, for her heart trusted in the Lord.
[36] The elders said, "As we were walking in the garden alone, this woman came in with two maids, shut the garden doors, and dismissed the maids.
[37] Then a young man, who had been hidden, came to her and lay with her.
[38] We were in a corner of the garden, and when we saw this wickedness we ran to them.
[39] We saw them embracing, but we could not hold the man, for he was too strong for us, and he opened the doors and dashed out.
[40] So we seized this woman and asked her who the young man was, but she would not tell us. These things we testify."
[41] The assembly believed them, because they were elders of the people and judges; and they condemned her to death.
[42] Then Susanna cried out with a loud voice, and said, "O eternal God, who dost discern what is secret, who art aware of all things before they come to be,
[43] thou knowest that these men have borne false witness against me. And now I am to die! Yet I have done none of the things that they have wickedly invented against me!"
[44] The Lord heard her cry.
[45] And as she was being led away to be put to death, God aroused the holy spirit of a young lad named Daniel;
[46] and he cried with a loud voice, "I am innocent of the blood of this woman."
[47] All the people turned to him, and said, "What is this that you have said?"
[48] Taking his stand in the midst of them, he said, "Are you such fools, you sons of Israel? Have you condemned a daughter of Israel without examination and without learning the facts?
[49] Return to the place of judgment. For these men have borne false witness against her."
[50] Then all the people returned in haste. And the elders said to him, "Come, sit among us and inform us, for God has given you that right."
[51] And Daniel said to them, "Separate them far from each other, and I will examine them."
[52] When they were separated from each other, he summoned one of them and said to him, "You old relic of wicked days, your sins have now come home, which you have committed in the past,
[53] pronouncing unjust judgments, condemning the innocent and letting the guilty go free, though the Lord said, `Do not put to death an innocent and righteous person.'
[54] Now then, if you really saw her, tell me this: Under what tree did you see them being intimate with each other?" He answered, "Under a mastic tree."
[55] And Daniel said, "Very well! You have lied against your own head, for the angel of God has received the sentence from God and will immediately cut you in two."
[56] Then he put him aside, and commanded them to bring the other. And he said to him, "You offspring of Canaan and not of Judah, beauty has deceived you and lust has perverted your heart.
[57] This is how you both have been dealing with the daughters of Israel, and they were intimate with you through fear; but a daughter of Judah would not endure your wickedness.
[58] Now then, tell me: Under what tree did you catch them being intimate with each other?" He answered, "Under an evergreen oak."
[59] And Daniel said to him, "Very well! You also have lied against your own head, for the angel of God is waiting with his sword to saw you in two, that he may destroy you both."
[60] Then all the assembly shouted loudly and blessed God, who saves those who hope in him.
[61] And they rose against the two elders, for out of their own mouths Daniel had convicted them of bearing false witness;
[62] and they did to them as they had wickedly planned to do to their neighbor; acting in accordance with the law of Moses, they put them to death. Thus innocent blood was saved that day.
[63] And Hilkiah and his wife praised God for their daughter Susanna, and so did Joakim her husband and all her kindred, because nothing shameful was found in her.
[64] And from that day onward Daniel had a great reputation among the people.
THE APOSTLES' CREED
[It is affirmed by Ambrose, "that the twelve Apostles, as skilful artificers assembled together, and made a key by their common advice, that is, the Creed; by which the darkness of the devil is disclosed, that the light of Christ may appear." Others fable that every Apostle inserted an article, by which the creed is divided into twelve articles; and a sermon, fathered upon St. Austin, and quoted by the Lord Chancellor King, fabricates that each particular article was thus inserted by each particular Apostle:-
Peter 1 I believe in God the Father Almighty
John 2 Maker of heaven and earth
James 3 And in Jesus Christ his only Son, our Lord
Andrew 4 Who was conceived by the Holy Ghost; born of the Virgin Mary
Philip 5 Suffered under Pontius Pilate, was crucified, dead and buried
Thomas 6 He descended into hell, the third day he rose again from the dead
Bartholomew 7 He ascended into heaven; sitteth at the right hand of God the Father Almighty
Matthew 8 From thence he shall come to judge the quick and the dead
James, the son of Alpheus 9 I believe In the Holy Ghost, the holy Catholic Church
Simon Zelotes 10 The communion of saints, the forgiveness of sins
Jude, the brother of James 11 The resurrection of the body
Matthias 12 Life everlasting. Amen
Archbishop Wake says: "With respect to the Apostles being the authors of this Creed, it is not my intention to enter on any particular examination of this matter, which has been so fully handled, not only by the late critics of the Church of Rome, Natalis Alexander, Du Pin, &c., but yet more especially by Archbishop Usher, Gerard Vossius,Suicer, Spanhemius, Tentzelius, and Sam.
Basnage, among the Protestants. It shall suffice to say, that as it is not likely, that had any such thing as this been done by the Apostles, St. Luke would have passed it by, without taking the least notice of it: so the diversity of Creeds in the ancient Church, and that not only in expression, but in some whole Articles too, sufficiently shows, that the Creed which we call by that name, was not composed by the twelve Apostles, much less in the same form in which it now is."
Mr. Justice Bailey says: "It is not to be understood that this Creed was framed by the Apostles, or indeed that it existed as a Creed in their time;" and after giving the Creed as it existed in the year 600, and which is here copied from his Common Prayer Book, he says, "how long this form had existed before the year 600 is not exactly known. The additions were probably made in opposition to particular heresies and errors.'
The most important "addition," since the year of Christ 600, is that which affirms, that Christ
descended into hell. This has been proved not only to have been an invention after the Apostles' time, but even after the time of Eusebius. Bishop Pearson says, that the descent into hell was not in the ancient creeds or rules of faith. "It is not to be found in the rules of faith delivered by Irenaeus," by Origen, or by Tertullian.
It is not expressed in those creeds which were made by the councils as larger explications of the Apostles' Creed; not in the Nicene, or Constantinopolitan; not in those of Ephesus, or Chalcedon; not in those confessions made at Sardica, Antioch, Selucia, Sirmium, &c. It is not mentioned in several confessions of faith delivered by particular persons; not in that of Eusebius Caesariensis, presented to the council of Nice; not in that of Marcellus, bishop of Ancyra, delivered to Pope Julius; not in that of Arius and Euzoius, presented to Constantine; not in that of Acacius, bishop of Caesarea, delivered into the synod of Selucia; not in that of Eustathius, Theophilus, and Sylvanus, sent to Liberius; there is no mention of it in the creed of St. Basil; in the creed of Epiphanus, Gelasius, Damascus, Macarius, &c.
It is not in the creed expounded by St. Cyril, though some have produced that creed to prove it.
It is not in the creed expounded by St. Augustine; not in that other, attributed to St. Augustine in another place; not in that expounded by Maximus Taurinensis; nor in that so often interpreted by Petrus Chrysologus; nor in that of the church of Antioch, delivered by Cassianus; neither is it to be seen in the MS. creeds set forth by the learned Archbishop of Armagh. It is affirmed by Ruffinus, that in his time it was neither in the Roman nor the Oriental Creeds."
As it stood An. Dom. 600. Copied from Mr. Justice Baileey's Edition of the book of Common Prayer. "Before the year 600, it was no more than this." -Mr. Justice Bailey.
1 I Believe in God the Father Almighty
2 And in Jesus Christ his only begotten Son, our Lord
3 Who was born of the Holy Ghost and Virgin Mary
4 And was crucified under Pontius Pilate, and was buried
5 And the third day rose again from the dead
6 Ascended into heaven, sitteth on the right hand of the Father
7 Whence he shall come to judge the quick and the dead
8 And in the Holy Ghost
9 The Holy Church
10 The remission of sins
11 And the resurrection of the flesh
As it stands in the book of Common Prayer of the United church of England and Ireland as by law established.
1 I Believe in God the Father Almighty, maker of heaven and earth
2 And in Jesus Christ his only Son, our Lord
3 Who was conceived by the Holy Ghost, born of the Virgin Mary
4 Suffered under Pontius Pilate, was crucified, dead and buried
5 He descended into hell
6 The third day he rose again from the dead
7 He ascended into heaven, and sitteth on the right hand of God the Father Almighty
8 From thence he shall come to judge the quick and the dead
9 I believe in the Holy Ghost
10 The holy Catholic Church; the communion of saints
11 The forgiveness of sins
12 The resurrection of the body; and the life everlasting
Amen.
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