“The brethren, the Jews that be at Jerusalem and in the land of Judea, wish unto the brethren, the Jews that are throughout Egypt health and peace:”
Egypt. They are invited to worship at Jerusalem. (Menochius) — It seems these were most considered; perhaps being more numerous. (Calmet) — They had also a schismatical temple. (Haydock)
“What time as Demetrius reigned, in the hundred threescore and ninth year, we the Jews wrote unto you in the extremity of trouble that came upon us in those years, from the time that Jason and his company revolted from the holy land and kingdom,”
Demetrius Nicator. The date refer to what goes before. — Nine. This author dates from autumn, whereas the preceding begins the era of Seleucides, in spring, which accounts for the apparent contradictions. (Calmet) — Trouble. As they had written when in distress, so they now testify their joy and gratitude to God, begging their brethren to keep the dedication of the new altar. (Worthington) — This first letter, sent during the heat of the persecution raised by Epiphanes, is lost. — Kingdom. Judea was then tributary to Egypt; yet Jason applied to the Syrian monarch, and instead of waiting for the death of Onias III, wished to purchase his dignity, and to change the manners of the people. Josephus gives contradictory accounts of these affairs, (Calmet) if he be really the author of 4 Machabees. (Haydock)
“And burned the porch, and shed innocent blood: then we prayed unto the Lord, and were heard; we offered also sacrifices and fine flour, and lighted the lamps, and set forth the loaves.”
Flour, (mincha) including corn, &c. After Judas had purified the temple, the usual sacrifices were offered. (Calmet)
“And now see that ye keep the feast of tabernacles in the month Casleu.”
Scenopegia; viz., the encenia, or feast of the dedication of the altar, called here scenopegia, or feast of the tabernacles, from being celebrated with the like solemnity. (Challoner) (Chap. x. 6.) — The real feast occurs in the month of Tisri. (Calmet)
“In the hundred fourscore and eighth year, the people that were at Jerusalem and in Judea, and the council, and Judas, sent greeting and health unto Aristobulus, king Ptolemeus' master, who was of the stock of the anointed priests, and to the Jews that were in Egypt:”
Eight. Thus the preceding letter is dated, according to many, (Menochius) as there was no Judas or Aristobolus known at this time. But Judas, the Essene prophet, (chap. ii. 14.; Worthington) must have flourished about that period; (Josephus, Antiquities xiii. 19.; Calmet) and one Aristobolus wrote something in the Scripture for Philometor. (Clement [of Alexander], Strom. v.; Eusebius, Hist. ii. 17.) — After Philadelphus, the kings of Egypt had commonly Jews among their preceptors. (Rupert, Vict. x. 15.) — This person is supposed to have instructed Physcon. (Calmet)
“Insomuch as God hath delivered us from great perils, we thank him highly, as having been in battle against a king.”
King. Antiochus Sidetes, who began to make war upon the Jews, while Simon was yet alive; (1 Machabees xv. 39.) and afterwards besieged Jerusalem, under John Hircanus. So that the Judas here mentioned (ver. 10.) is not Judas Machabeus, who was dead long before the year 188 of the kingdom of the Greeks, for he died in the year 146 of that epoch; (see above, 1 Machabees ii. 70., also the note on chap. i. 2.) but either Judas, the eldest son of John Hircanus, or Judas the Essene, renowned for the gift of prophecy, who flourished about that time. (Challoner) — Epiphanes may as well be meant. The ancestors of those who wrote resisted him.
“For he cast them out that fought within the holy city.”
Persia. This country is not specified in the Roman and Alexandrian Septuagint. Other copies have, “He God made them who attacked the holy city flee in swarms to Persia.” (Syriac; Vatable) — The name of Persia now comprised all the dominions of Antiochus; Rupert understands Sidetes. (Calmet)
“For when the leader was come into Persia, and the army with him that seemed invincible, they were slain in the temple of Nanea by the deceit of Nanea's priests.”
Nanea. A Persian goddess, which some have taken for Diana, others for Venus. (Challoner) — Her temple at Ecbatana was renowned, 1 Machabees vi. 1.
“For Antiochus, as though he would marry her, came into the place, and his friends that were with him, to receive money in name of a dowry.”
Dowry. Thus the pagans played with religion. (Menochius) — Anthony having espoused the Minerva of Athens, required the city to give him 1000 talents for her portion. (Dion. Seneca, suasov. 1.) — Heliogabalus and Caligula pretended to marry the celestial Venus or the moon. (Calmet)
“And opening a privy door of the roof, they threw stones like thunderbolts, and struck down the captain, hewed them in pieces, smote off their heads and cast them to those that were without.”
Slew. Literally, “struck.” Greek, “stoned.” Yet Epiphanes escaped, (chap. x. 9., and 1 Machabees vi.) having received some wounds. But a fall from his chariot, and vexation, hastened his death. (Haydock) — Some of his followers, who had advanced farther into the temple, perished. (Calmet)
“Therefore whereas we are now purposed to keep the purification of the temple upon the five and twentieth day of the month Casleu, we thought it necessary to certify you thereof, that ye also might keep it, as the feast of the tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the temple and the altar.”
Scenopegia. The dedication was observed by the people bearing branches, in memory of their late forlorn condition on the mountains. (Haydock) — See ver. 2. — Fire. This feast occurred in Tisri, 2 Esdras viii. 1, 14. (Calmet)
“For when our fathers were led into Persia, the priests that were then devout took the fire of the altar privily, and hid it in an hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men.”
Persia. Babylonia, called here Persia, from being afterwards a part of the Persian empire. (Challoner) — Thus St. Chrysostom (H. 6. in Mat.) says, the Jews were delivered from “the Persian captivity.” (Worthington) — All beyond the Euphrates [River] was now called Persia. — Valley of Topheth, where (Calmet) it is still shewn. (Doubdan.) — The miraculous pit was enclosed by Artaxerxes, chap. v. 33. (Haydock) — Four miracles occurred respecting this fire, ver. 20, 22, 32. (Worthington)
“Then commanded he them to draw it up, and to bring it; and when the sacrifices were laid on, Neemias commanded the priests to sprinkle the wood and the things laid thereupon with the water.”
The priest. Greek, “Nehemias ordered the priests to sprinkle with the water both,” &c. (Haydock) — Modern Jews say the sacred fire was not in the second temple. But Gorionides and 4 Machabees admit this fact. (Calmet) — Elias obtained fire upon his sacrifice nearly in the same manner. (Haydock)
“And the priests made a prayer whilst the sacrifice was consuming, I say, both the priests, and all the rest, Jonathan beginning, and the rest answering thereunto, as Neemias did.”
Jonathan, one of the chief priests; perhaps Joiada, Eliasib’s son. (Calmet)
“Plant thy people again in thy holy place, as Moses hath spoken.”
Spoken, promising these favours, Deuteronomy xxx. 3. (Haydock)
“When this was done, there was kindled a flame: but it was consumed by the light that shined from the altar.”
Altar. This second flame came immediately from heaven, and overpowered that proceeding from the mud. (Calmet)
“Then the king, inclosing the place, made it holy, after he had tried the matter.”
A temple. That is, an enclosure or a wall round about the place where the fire was hid, to separate it from profane uses, to the end that it might be respected as a holy place. (Challoner) — Such open enclosures are often styled temples. (Calmet) — Greek, “But the king enclosing it, made it sacred, (ieron) having examined the fact.” (Haydock)
“And the king took many gifts, and bestowed thereof on those whom he would gratify.”
Hand. The copies vary much. (La Haye.)
“And Neemias called this thing Naphthar, which is as much as to say, a cleansing: but many men call it Nephi.”
Nephthar, or rather Necphar. (Grotius) — Nephi. Greek has the former word. Roman copy and Syriac, Naphtai; may be derived from Chaldean phetir, “pure, unmixed.” (Calmet) — Nephthar may signify “deliverance,” as sacred things are rescued from common use. (Worthington)