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2 Maccabees 11-12 New American Bible (Revised Edition) (NABRE)

Chapter 11

Defeat of Lysias.[a] Very soon afterward, Lysias, guardian and kinsman of the king and head of the government, being greatly displeased at what had happened, mustered about eighty thousand infantry and all his cavalry and marched against the Jews. His plan was to make their city a Greek settlement; to levy tribute on the temple, as he did on the shrines of the other nations; and to put the high priesthood up for sale every year. He did not take God’s power into account at all, but felt exultant confidence in his myriads of foot soldiers, his thousands of cavalry, and his eighty elephants. So he invaded Judea, and when he reached Beth-zur, a fortified place about five stadia[b] from Jerusalem, launched a strong attack against it.

When Maccabeus and his companions learned that Lysias was besieging the strongholds, they and all the people begged the Lord with lamentations and tears to send a good angel to save Israel. Maccabeus himself was the first to take up arms, and he exhorted the others to join him in risking their lives to help their kindred. Then they resolutely set out together. Suddenly, while they were still near Jerusalem, a horseman appeared at their head, clothed in white garments and brandishing gold weapons. Then all of them together thanked the merciful God, and their hearts were filled with such courage that they were ready to assault not only human beings but even the most savage beasts, or even walls of iron. 10 Now that the Lord had shown mercy toward them, they advanced in battle order with the aid of their heavenly ally. 11 Hurling themselves upon the enemy like lions, they laid low eleven thousand foot soldiers and sixteen hundred cavalry, and put all the rest to flight. 12 Most of those who survived were wounded and disarmed, while Lysias himself escaped only by shameful flight.

Peace Negotiations. 13 But Lysias was not a stupid man. He reflected on the defeat he had suffered, and came to realize that the Hebrews were invincible because the mighty God was their ally. He therefore sent a message 14 persuading them to settle everything on just terms, and promising to persuade the king also, and to induce him to become their friend. 15 Maccabeus, solicitous for the common good, agreed to all that Lysias proposed; and the king granted on behalf of the Jews all the written requests of Maccabeus to Lysias.

16 These are the terms of the letter which Lysias wrote to the Jews: “Lysias sends greetings to the Jewish people. 17 John and Absalom, your envoys, have presented your signed communication and asked about the matters contained in it. 18 Whatever had to be referred to the king I called to his attention, and the things that were acceptable he has granted. 19 If you maintain your loyalty to the government, I will endeavor to further your interests in the future. 20 On the details of these matters I have authorized my representatives, as well as your envoys, to confer with you. 21 Farewell.” The one hundred and forty-eighth year,[c] the twenty-fourth of Dioscorinthius.

22 The king’s letter read thus: “King Antiochus sends greetings to his brother Lysias. 23 Now that our father has taken his place among the gods, we wish the subjects of our kingdom to be undisturbed in conducting their own affairs. 24 We have heard that the Jews do not agree with our father’s change to Greek customs but prefer their own way of life. They are petitioning us to let them retain their own customs. 25 Since we desire that this people too should be undisturbed, our decision is that their temple be restored to them and that they live in keeping with the customs of their ancestors. 26 Accordingly, please send them messengers to give them our assurances of friendship, so that, when they learn of our decision, they may have nothing to worry about but may contentedly go about their own business.”

27 The king’s letter to the people was as follows: “King Antiochus sends greetings to the Jewish senate and to the rest of the Jews. 28 If you are well, it is what we desire. We too are in good health. 29 Menelaus has told us of your wish to return home and attend to your own affairs. 30 Therefore, those who return by the thirtieth of Xanthicus will have our assurance of full permission 31 to observe their dietary and other laws, just as before, and none of the Jews shall be molested in any way for faults committed through ignorance. 32 I have also sent Menelaus to reassure you. 33 Farewell.” In the one hundred and forty-eighth year, the fifteenth of Xanthicus.[d]

34 The Romans also sent them a letter as follows: “Quintus Memmius and Titus Manius, legates of the Romans, send greetings to the Jewish people. 35 What Lysias, kinsman of the king, has granted you, we also approve. 36 But for the matters that he decided should be submitted to the king, send someone to us immediately with your decisions so that we may present them to your advantage, for we are on our way to Antioch. 37 Make haste, then, to send us those who can inform us of your preference. 38 Farewell.” In the one hundred and forty-eighth year, the fifteenth of Xanthicus.[e]

Chapter 12

Incidents at Joppa and Jamnia. After these agreements were made, Lysias returned to the king, and the Jews went about their farming. But some of the local governors, Timothy and Apollonius, son of Gennaeus,[f] as also Hieronymus and Demophon, to say nothing of Nicanor, the commander of the Cyprians, would not allow them to live in peace and quiet.

Some people of Joppa also committed this outrage: they invited the Jews who lived among them, together with their wives and children, to embark on boats which they had provided. There was no hint of enmity toward them. This was done by public vote of the city. When the Jews, wishing to live on friendly terms and not suspecting anything, accepted the invitation, the people of Joppa took them out to sea and drowned at least two hundred of them.

As soon as Judas heard of the barbarous deed perpetrated against his compatriots, he summoned his men; and after calling upon God, the just judge, he marched against the murderers of his kindred. In a night attack he set the harbor on fire, burned the boats, and put to the sword those who had taken refuge there. Because the gates of the town were shut, he withdrew, intending to come back later and wipe out the entire population of Joppa.

On hearing that the people of Jamnia planned in the same way to wipe out the Jews who lived among them, he attacked the Jamnians by night, setting fire to the harbor and the fleet, so that the glow of the flames was visible as far as Jerusalem, thirty miles away.

More Victories by Judas. 10 When the Jews had gone about a mile from there[g] in the march against Timothy, they were attacked by Arabians numbering at least five thousand foot soldiers and five hundred cavalry. 11 After a hard fight, Judas and his companions, with God’s help, were victorious. The defeated nomads begged Judas to give pledges of friendship, and they promised to supply the Jews with livestock and to be of service to them in any other way. 12 Realizing that they could indeed be useful in many respects, Judas agreed to make peace with them. After the pledges of friendship had been exchanged, the Arabians withdrew to their tents.

13 He also attacked a certain city called Caspin, fortified with earthworks and walls and inhabited by a mixed population of Gentiles. 14 Relying on the strength of their walls and their supply of provisions, the besieged treated Judas and his men with contempt, insulting them and even uttering blasphemies and profanity. 15 But Judas and his men invoked the aid of the great Sovereign of the world, who, in the days of Joshua, overthrew Jericho without battering rams or siege engines; then they furiously stormed the walls. 16 Capturing the city by the will of God, they inflicted such indescribable slaughter on it that the adjacent pool, which was about a quarter of a mile wide, seemed to be filled with the blood that flowed into it.

17 When they had gone on some ninety miles, they reached Charax, where there were certain Jews known as Toubians.[h] 18 But they did not find Timothy in that region, for he had already departed from there without having done anything except to leave behind in one place a very strong garrison. 19 But Dositheus and Sosipater, two of Maccabeus’ captains, marched out and destroyed the force of more than ten thousand men that Timothy had left in the stronghold. 20 Meanwhile, Maccabeus divided his army into cohorts, with a commander over each cohort, and went in pursuit of Timothy, who had a force of a hundred and twenty thousand foot soldiers and twenty-five hundred cavalry. 21 When Timothy learned of the approach of Judas, he sent on ahead of him the women and children, as well as the baggage, to a place called Karnion, which was hard to besiege and even hard to reach because of the difficult terrain of that region. 22 But when Judas’ first cohort appeared, the enemy was overwhelmed with fear and terror at the manifestation of the all-seeing One. Scattering in every direction, they rushed away in such headlong flight that in many cases they wounded one another, pierced by the points of their own swords. 23 Judas pressed the pursuit vigorously, putting the sinners to the sword and destroying as many as thirty thousand men.

24 Timothy himself fell into the hands of those under Dositheus and Sosipater; but with great cunning, he begged them to spare his life and let him go, because he had in his power the parents and relatives of many of them, and would show them no consideration. 25 When he had fully confirmed his solemn pledge to restore them unharmed, they let him go for the sake of saving their relatives.

26 Judas then marched to Karnion and the shrine of Atargatis,[i] where he killed twenty-five thousand people. 27 After the defeat and destruction of these, he moved his army to Ephron, a fortified city inhabited by Lysias and people of many nationalities. Robust young men took up their posts in defense of the walls, from which they fought valiantly; inside were large supplies of war machines and missiles. 28 But the Jews, invoking the Sovereign who powerfully shatters the might of enemies, got possession of the city and slaughtered twenty-five thousand of the people in it.

29 Then they set out from there and hastened on to Scythopolis,[j] seventy-five miles from Jerusalem. 30 But when the Jews who lived there testified to the goodwill shown by the Scythopolitans and to their kind treatment even in times of adversity, 31 Judas and his men thanked them and exhorted them to be well disposed to their nation in the future also. Finally they arrived in Jerusalem, shortly before the feast of Weeks.

32 After this feast, also called Pentecost, they lost no time in marching against Gorgias, governor of Idumea, 33 who opposed them with three thousand foot soldiers and four hundred cavalry. 34 In the ensuing battle, a few of the Jews were slain. 35 A man called Dositheus, a powerful horseman and one of Bacenor’s men,[k] caught hold of Gorgias, grasped his military cloak and dragged him along by brute strength, intending to capture the vile wretch alive, when a Thracian horseman attacked Dositheus and cut off his arm at the shoulder. Then Gorgias fled to Marisa.

36 After 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 Then, raising a battle cry in his ancestral language, and with hymns, he charged Gorgias’ men when they were not expecting it and put them to flight.

Expiation for the Dead. 38 Judas rallied his army and went to the city of Adullam. As the seventh day was approaching, they purified themselves according to custom and kept the sabbath there. 39 On the following day, since the task had now become urgent, Judas and his companions went to gather up the bodies of the fallen and bury them with their kindred in their ancestral tombs. 40 But under the tunic of each of the dead they found amulets sacred to the idols of Jamnia, which the law forbids the Jews to wear. So it was clear to all that this was why these men had fallen. 41 They all therefore praised the ways of the Lord, the just judge who brings to light the things that are hidden. 42 [l]Turning to supplication, they prayed that the sinful deed might be fully blotted out. 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 then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection in mind; 44 for if he were not expecting the fallen to rise again, it would have been superfluous and foolish to pray for the dead. 45 But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. 46 Thus he made atonement for the dead that they might be absolved from their sin.

Footnotes:

  1. 11:1–12 The defeat of Lysias at Beth-zur probably occurred before the purification of the Temple; cf. 1 Mc 4:26–35.
  2. 11:5 Five stadia: one stadium is equal to about six hundred six feet. The actual distance to Beth-zur is about twenty miles.
  3. 11:21 The one hundred and forty-eighth year: 164 B.C. The reading of the name of the month and its position in the calendar are uncertain. The most likely chronological sequence of the four letters is vv. 16–21; vv. 34–38; vv. 27–33; vv. 22–26.
  4. 11:33 The date, which is the same as the date of the Romans’ letter (v. 38), cannot be correct. The king’s letter must be connected with the peace treaty of the one hundred forty-ninth year of the Seleucid era, i.e., 163 B.C. Perhaps the mention of the month of Xanthicus in the body of the letter (v. 30) caused the date of the Romans’ letter to be transferred to this one.
  5. 11:38 The date is March 12, 164 B.C.
  6. 12:2 Apollonius, son of Gennaeus: not the Apollonius who was the son of Menestheus (4:21). Nicanor: probably distinct from the Nicanor of 14:2.
  7. 12:10 From there: not from Jamnia (vv. 8–9) or Joppa (vv. 3–7), but from a place in Transjordan; vv. 10–26 parallel the account given in 1 Mc 5:9–13, 24–54 of Judas’ campaign in northern Transjordan.
  8. 12:17 Certain Jews known as Toubians: because they lived “in the land of Tob” (1 Mc 5:13).
  9. 12:26 Atargatis: a Syrian goddess, represented by the body of a fish, who in Hellenistic times was identified with Astarte and Artemis.
  10. 12:29 Scythopolis: the Greek name of the city of Beth-shan; cf. 1 Mc 5:52.
  11. 12:35 One of Bacenor’s men: certain ancient witnesses to the text have “one of the Toubians”; cf. v. 17.
  12. 12:42–45 This is the earliest statement of the doctrine that prayers (v. 42) and sacrifices (v. 43) for the dead are efficacious. Judas probably intended his purification offering to ward off punishment from the living. The author, however, uses the story to demonstrate belief in the resurrection of the just (7:9, 14, 23, 36), and in the possibility of expiation for the sins of otherwise good people who have died. This belief is similar to, but not quite the same as, the Catholic doctrine of purgatory.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Wisdom 4:16-19 New American Bible (Revised Edition) (NABRE)

16 Yes, the righteous one who has died will condemn
    the sinful who live;
And youth, swiftly completed, will condemn
    the many years of the unrighteous who have grown old.
17 For they will see the death of the wise one
    and will not understand what the Lord intended,
    or why he kept him safe.
18 They will see, and hold him in contempt;
    but the Lord will laugh them to scorn.
19 And they shall afterward become dishonored corpses
    and an unceasing mockery among the dead.
For he shall strike them down speechless and prostrate
    and rock them to their foundations;
They shall be utterly laid waste
    and shall be in grief
    and their memory shall perish.

New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Luke 16 New American Bible (Revised Edition) (NABRE)

Chapter 16

The Parable of the Dishonest Steward.[a] Then he also said to his disciples, “A rich man had a steward who was reported to him for squandering his property. He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’ The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’ He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’ [b]He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’ Then to another he said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors[c] of wheat.’ He said to him, ‘Here is your promissory note; write one for eighty.’ And the master commended that dishonest steward for acting prudently.

Application of the Parable.[d] “For the children of this world are more prudent in dealing with their own generation than are the children of light.[e] I tell you, make friends for yourselves with dishonest wealth,[f] so that when it fails, you will be welcomed into eternal dwellings. 10 [g]The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. 11 If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? 12 If you are not trustworthy with what belongs to another, who will give you what is yours? 13 No servant can serve two masters.[h] He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.”

A Saying Against the Pharisees. 14 [i]The Pharisees, who loved money,[j] heard all these things and sneered at him. 15 And he said to them, “You justify yourselves in the sight of others, but God knows your hearts; for what is of human esteem is an abomination in the sight of God.

Sayings About the Law. 16 “The law and the prophets lasted until John;[k] but from then on the kingdom of God is proclaimed, and everyone who enters does so with violence. 17 It is easier for heaven and earth to pass away than for the smallest part of a letter of the law to become invalid.

Sayings About Divorce. 18 “Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Parable of the Rich Man and Lazarus.[l] 19 “There was a rich man[m] who dressed in purple garments and fine linen and dined sumptuously each day. 20 And lying at his door was a poor man named Lazarus, covered with sores, 21 who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores. 22 When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, 23 and from the netherworld,[n] where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. 24 And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’ 25 Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. 26 Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’ 27 He said, ‘Then I beg you, father, send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they too come to this place of torment.’ 29 But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.’ 30 [o]He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.’ 31 Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”

Footnotes:

  1. 16:1–8a The parable of the dishonest steward has to be understood in the light of the Palestinian custom of agents acting on behalf of their masters and the usurious practices common to such agents. The dishonesty of the steward consisted in the squandering of his master’s property (Lk 16:1) and not in any subsequent graft. The master commends the dishonest steward who has forgone his own usurious commission on the business transaction by having the debtors write new notes that reflected only the real amount owed the master (i.e., minus the steward’s profit). The dishonest steward acts in this way in order to ingratiate himself with the debtors because he knows he is being dismissed from his position (Lk 16:3). The parable, then, teaches the prudent use of one’s material goods in light of an imminent crisis.
  2. 16:6 One hundred measures: literally, “one hundred baths.” A bath is a Hebrew unit of liquid measurement equivalent to eight or nine gallons.
  3. 16:7 One hundred kors: a kor is a Hebrew unit of dry measure for grain or wheat equivalent to ten or twelve bushels.
  4. 16:8b–13 Several originally independent sayings of Jesus are gathered here by Luke to form the concluding application of the parable of the dishonest steward.
  5. 16:8b–9 The first conclusion recommends the prudent use of one’s wealth (in the light of the coming of the end of the age) after the manner of the children of this world, represented in the parable by the dishonest steward.
  6. 16:9 Dishonest wealth: literally, “mammon of iniquity.” Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning “that in which one trusts.” The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or, “eternal tents,” i.e., heaven.
  7. 16:10–12 The second conclusion recommends constant fidelity to those in positions of responsibility.
  8. 16:13 The third conclusion is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Lk 12:22–39). God and mammon: see note on Lk 16:9. Mammon is used here as if it were itself a god.
  9. 16:14–18 The two parables about the use of riches in chap. 16 are separated by several isolated sayings of Jesus on the hypocrisy of the Pharisees (Lk 16:14–15), on the law (Lk 16:16–17), and on divorce (Lk 16:18).
  10. 16:14–15 The Pharisees are here presented as examples of those who are slaves to wealth (see Lk 16:13) and, consequently, they are unable to serve God.
  11. 16:16 John the Baptist is presented in Luke’s gospel as a transitional figure between the period of Israel, the time of promise, and the period of Jesus, the time of fulfillment. With John, the fulfillment of the Old Testament promises has begun.
  12. 16:19–31 The parable of the rich man and Lazarus again illustrates Luke’s concern with Jesus’ attitude toward the rich and the poor. The reversal of the fates of the rich man and Lazarus (Lk 16:22–23) illustrates the teachings of Jesus in Luke’s “Sermon on the Plain” (Lk 6:20–21, 24–25).
  13. 16:19 The oldest Greek manuscript of Luke dating from ca. A.D. 175–225 records the name of the rich man as an abbreviated form of “Nineveh,” but there is very little textual support in other manuscripts for this reading. “Dives” of popular tradition is the Latin Vulgate’s translation for “rich man” (Lk 16:19–31).
  14. 16:23 The netherworld: see note on Lk 10:15.
  15. 16:30–31 A foreshadowing in Luke’s gospel of the rejection of the call to repentance even after Jesus’ resurrection.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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