The Books of the Second Canon

The collection of works known as the Hebrew Canon was not finally codified
until the 2nd Century A.D. This canon contained 22 books. Some works such
as the minor prophets were combined to form one book. In reality the
Hebrew Canon contained 39 books. There were a number of other books read
in the early Christian church that catholic scholars included in their own
Canon of the Old Testament. This brought the number of O.T scriptures to 46.
In the late 4th Century A.D., the Western church, as witnessed in the North
African Councils of Hippo and Carthage, accepted a fixed number of O.T.
books including some deutero-canonicals found in the Septuagint
manuscripts. 1
St. Jerome took 40 years to translate the Hebrew Canon during the late 4th
and early 5th Centuries A.D.
Martin Luther accepted this Hebrew Canon as the only genuine books of
the Old Testament. He objected to the doctrine of purgatory found in 2nd
Maccabees and had reservations about other Post Exilic books. In 1534 when
he translated and published his German scriptures, he grouped Tobit, Judith,
Wisdom, Sirach, Baruch, 1 and 2 Maccabees and portions of Esther and
Daniel as Apocrypha. The early Reformers were aware that these works
were read in the early Christian church and so they could not just discard
them. Luther in fact created what has become known as the Protestant
Canon.
To counter the Reform movement, the Council of Trent (1454-1463) in Austria
reiterated the basic doctrines of the Catholic faith. It also confirmed all the
46 Old Testament texts, including the deuteron-canonicals, and the 27 New
Testament works, as all part of the Canon of Sacred Scripture.
The book of Tobit
Its author is unknown. It was written after the Exile. (6th Cent. B.C) and is
believed to have been written in the second century B.C in Aramaic.
It is written in the style of a religious novel for the purpose of instruction and
edification. In essence it is a work dealing with romance. However, the work
contains much wisdom. It portrays fidelity to the law, intercessory function
of angels, piety towards parents, purity of marriage, reverence for the dead,
and the value of alms giving, prayer and fasting. 2

The work gives us an insight into Jewish life in the diaspora. While the setting
mentions many historical details, the characters and the story are fictional.

What is the story?

A faithful wealthy Israelite of the Nephtali tribe is among the exiles in
Nineveh. He rises to prominence during the reign of the Assyrian king
Shalmaneser. In fact, he is so highly regarded that he becomes purchasing
officer for the king. He frequently journeyed to Media, North West of
Nineveh, in order to buy goods for the king. On one such trip he deposited
ten silver talents (c.$10,000) with a kinsman Gabael, who lived in Rages.
Tobit was generous in helping his fellow Israelites. When the king died, his
fortunes changed. It was Tobits custom to bury the dead thrown behind the
wall of Nineveh. The new king was furious that Tobit buried those the king
had killed. Tobit had to go into hiding. All his property was confiscated. The
new king was assassinated by his sons and one of them took charge of the
empire. A kinsman of Tobit, Ahigar, was elevated to the position of
administrator. With his influence, he persuaded the king to allow Tobit to
return to Nineveh.
On the feast of Pentecost, while he was enjoying a meal with his wife Anna
and only son Tobiah, word came to him of a fellow Israelite left strangled
near the market. He rose immediately and retrieved the body. At sunset he
buried the man. That same night he slept in the cool courtyard of his house.
Unfortunately as he slept, the warm droppings of sparrows fell on his eyes
and blinded him. He was so distressed after four years that he prayed for
death. But he remembered the money he had deposited in Rages and
ordered his son to find a guide and go to Gabael his kinsman to recover the
money that was his. The Son Tobiah found a knowledgeable man in the
market place. He called himself Azariah, but was in fact the angel
Raphael in disguise.
Together they set off for Media. On the first night they camped near the
Tigris river. When Tobiah went to wash his feet in the river, a fish tried to
swallow his foot. Azariah commanded Tobiah to grab the fish, gut it, and keep
the heart, the liver and the gall bladder. They roasted the fish, ate some and
kept some for the rest of the journey.
When they arrived at Ecbatana, they stayed at the house of Raguel a
kinsman, whose only child was a daughter named Sarah. She had been given

in marriage to seven men. When these bridegrooms entered Sarahs bridal

chamber to consummate the marriage, a demon named Asmodeus killed
them.
Raguel gave Sarah to Tobiah to be his wife according to the law of Moses. To
this end, Raguel wrote out a marriage contract and fixed his seal to it. On the
wedding night, Tobiah burnt the fishes liver and heart on the brazier used for
incense. This was in accordance with the instructions given by the angel
Raphael (Azariah). The demon fled and was bound hand and foot by Raphael
in the upper regions of Egypt.
At Ecbatana, the married couple and her parents celebrated their wedding
for two weeks. In the meantime, Tobiah asked Raphael to go to Rages with a
bond document and procure from Gabael the money deposited by Tobit
twenty years previously. He did so, then Raguel gave Tobiah half his flocks
and sent Tobiah, Sara and Raphael back to Nineveh.
When they arrived at Nineveh, Tobiah placed the fish gall to his fathers eyes
and the white scales were easily removed. Then Tobiahs parents celebrated
their sons marriage to Sarah for another week.
Tobit and Tobiah agreed to give half of the flocks of Raguel and half the ten
talents as payment for Raphaels assistance. It was then that he revealed his
true identity and disappeared from their sight.
Tobit sang a joyful song of praise to God in response to his familys good
fortune. Tobit lived a long life. When he came to die, he advised his son
Tobiah to take his seven sons and wife away from Nineveh. God had foretold
its destruction through the minor prophet Nahum. When he had buried his
father Tobit and Anna his mother, he obeyed the request of his father and
departing from Nineveh, settled in Ecbatana with his father-in-law, Raguel.
The Narrative in Detail
Tobit gives the people of his time an example to follow as they struggle to
come to terms with the difficulties of living as exiles in a non-Jewish
civilization.
During the days of Shalmanaser, the king of the Assyrians, he was taken
captive from Thisbe, which is south of Kadesh Naphtali in upper Galilee.
(1:2)

This is not entirely correct. It was the successor of Shalmaneser, Sargon II

(722-705 B.C), who deported the inhabitants of Samaria to Nineveh.
We know Tobit remained faithful to the law of the Torah.
I alone used to go to Jerusalem for the festivals, as was prescribed for all
Israel by longstanding decree. Bringing with me the first fruits of crops, the
firstlings of the flock, the tithes of livestock and the first shearings of sheep.
(1:6) (Deut.16)
We know that this is a fabricated story. The journey from Nineveh to the
Temple in Jerusalem was a considerable distance on foot or by donkey or
camel.
Because of his righteous disposition, he found favour with the king.
The most High granted me favour and status with Shalmaneser, so that I
became purchasing officer for all his needs. (1:13)
It was during his many trips to Media as part of his assignment that he
also deposited pouches of silver worth ten talents in trust with my kinsman
Gabael, son of Gabri, who lived at Rages, in the land of Media. (1:14)
Among the many charitable deeds that Tobit did for his fellow Israelites one,
that for him became dangerous, was burying Israelites slain by the new King
Sennacherib.
In his rage he killed many Israelites, but I used to take their bodies away by
stealth and bury them. (1:18)
But some fellow Ninevite informed the king, who was furious and sought to
kill Tobit. So he fled from the city leaving his wife and son.
Then after 40 days, the violent king was assassinated by his own sons, one
of whom became king in his place. Luckily for Tobit, the new king put
Ahiqar, my kinsman Anaels son, in charge of all the credit accounts of his
kingdom, and he took control over the entire administration. Then Ahiqar
interceded on my behalf, and I returned to Nineveh. (1:21-22)
The violence of Sennacherib stemmed from his unsuccessful invasion of
Judea in 701 A.D.

Ahiqar is the hero of an Assyrian folktale who is saved from death because
of his righteousness. 3
The burying of the dead or any contact with corpses made the person, in this
case Tobit, ritually unclean. (Num.19:11-22)
During a dinner on the feast of Pentecost, Tobit sent his son Tobiah out to find
a poor fellow Israelite to share the meal with him. Tobiah returned with the
sad news of and Israelites body thrown out near the market place. He had
been murdered. Tobits response was immediate.
I sprang to my feet, leaving the dinner untouched, carried the dead man
from the square and put him in one of the rooms until sundown, so that I
might bury him. (2:4)
He cleansed himself, partook of the feast, and after burying the dead person,
went to sleep outside in the courtyard.
I lay down to sleep beside the wall. Because of the heat I left my face
uncovered. I did not know that sparrows were perched on the wall above me;
their warm droppings settled in my eyes, causing white scales on them.
(2:9-10)
This lasted for four years. Tobit became depressed. He prayed to God that
death may overtake him.
Lord, command that I be released from such anguish; let me go to my
everlasting abode. (3:6)
On that same day, Sarah, the daughter of Raquel, living at Ecbatana also
prayed for death. She had been given in marriage seven times but a wicked
demon, Asmodeus, had killed all the bridegrooms on their wedding night.
One of Sarahs fathers maids falsely accused Sarah of being the killer of her
seven husbands.
Bid me to depart from the earth, never again to listen to such reproaches.
(3:17)
But if the Lord wished, Sarah asked that he have pity on her in her
predicament.
God heard the prayer of both supplicants.

At that very time, the prayer of both of them was heard in the glorious
presence of God. So Rapahel was sent to heal them both. (3:16-17)
Tobit remembered the money he had deposited in trust with Gabael at Rages
in Media. He needed to inform his son Tobiah about it before he died. He tells
him to look after his mother when Tobit dies.
Remember, son, how she went through many dangers for you while you
were in her womb. (4:4)
He offers other advice to Tobiah.
If you have great wealth, give alms out of your abundance; if you have but
little, do not be afraid to give alms even of that little. (4:8)
Love your kinsmen. Do not act arrogantly toward any of them - - -For in
arrogance there is ruin and great instability. In idleness there is loss and dire
poverty, for idleness is the mother of famine. (4:13)
Do not keep with you overnight the wages of those who have worked for
you, but pay them at once. (4:14)
Then he adds a strange counsel.
Pour out your wine and your bread on the grave of the righteous. (4:17)
It is not clear what Tobit means by this maxim. It could mean,
give alms in honour of the dead or more probably, to give the bread of
consolation to the family of the deceased. 4
Having given Tobiah his son, wise counsels on how to live righteously he then
informs his son of the great wealth that he left with Gabael twenty years
before.
There is however a problem. Tobiah does not know the way to Media, so Tobit
instructs him to find a trustworthy guide. So
He went out and found the angel Raphael standing before him. (though he
did not know that this was an angel of God). (5:4)
When Tobit inquired of Raphael his origins, Raphael replied,
I am Azariah, Son of the great Hananiah, one of your own kindred. (5:13)

This satisfied Tobit and he promised to give Azariah a drachma a day in

wages for his service.
Together, Tobiah and Raphael (Azariah) set out for Media.
On the first night of the journey, they camped near the Tigris river.
when the young man went down to wash his feet in the river, a large fish
leaped out of the water and tried to swallow his foot. He shouted in alarm.
But the angel said to the young man, `Grab the fish and hold onto it! - - `Slit the fish open and take out its gall, heart, and liver and keep them with
you. (5:3-5)
Then he roasted and ate part of the fish, the rest he salted and kept for the
journey. (6:6)
As they neared Ecbatana, Tobiah said to Raphael that they would stay the
night at Rages in the house of Raguel a kinsman. Raguel had an only
daughter named Sarah. Raphael said to Tobiah,
you more than any other have the right to marry her. (6:12)
Tobiah was reluctant to marry Sarah. He had become aware that she had
been already given in marriage seven times, but on the night of each
wedding an evil demon, Asmodeus, had killed each bridegroom before the
marriage was consummated.
To allay Tobiahs fears, Raphael said,
when you go into the bridal chamber, take some of the fishs liver and the
heart, and place them on the embers intended for incense, and an odour will
be given off. As soon as the demon smells the odour it will flee and never
again show itself near her. - - -Do not be afraid, for she was set apart for you
before the world existed. (6:17-18)
When they entered the house of Raguel, Raguel was delighted. He prepared
a feast for Tobiah and Raphael. Tobiah asked Raphael to speak on his behalf
for the hand of Sarah in marriage. Raguel agreed but honestly laid before
Tobiah, Sarahs unfortunate history.
He wrote out a copy of a marriage contact stating that he gave Sarah to
Tobiah as his wife as decreed by the law of Moses - - To which he affixed his
seal. (7:13)

On the wedding night, mindful of Raphaels instructions Tobiah burnt the

fishs liver and heart on the incense brazier.
The odour of the fish repulsed the demon, and it fled to the upper regions of
Egypt. Raphael went in pursuit of it and bound it hand and foot. (8:3)
This desert region was considered the abode of demons. Before
consummating their marriage, Tobiah and Sarah prayed to God for
protection. The prayer concluded with these words,
send down your mercy on me and her,
and grant that we may grow old together,
Bless us with children. (8:7)
The next morning Raguel was so apprehensive that Tobiah had been killed by
the demon, he could not bring himself to go to the bridal chamber, so he
sent a maid to check the room prior to that he had summoned his servants
and dug a grave for Tobiah. When the maid returned with good news, Raguel
and his house help praised God. Then he ordered his servants to fill in the
grave before anyone saw it.
Raguel was overjoyed. He ordered Tobiah to stay and celebrate the wedding
for fourteen days and gave him half of all his possessions.
Tobiah was conscious of his overstaying in Ecbatana and knew his father
Tobit and mother Anna would be alarmed. So he said to Raphael,
Go to Gabaels home and give him this bond. Get the money and then bring
him along with you to the wedding celebration. (9:2)
With regard to the bond,
In the middle ages, notably in England, a deed and its duplicate were
written on one piece of parchment, with the Latin word chirographim
inscribed across the top of the sheet or between the two copies of the text.
The document was then cut in two in either a straight or wavy line, the parts
being given to the persons concerned. 5
Raphael carried out Tobiahs request.
When the fourteen days of celebration was ended

Raguel then promptly handed over to Tobiah his wife Sarah, together with
half of all his property: male and female slaves, oxen and sheep, donkeys
and camels, clothing money and household goods. (10:10)
As they neared Nineveh, Raphael advised Tobiah to take the fishs gall and
hurry on ahead of Sarah and her caravan. He was to apply it to Tobits eyes.
This he did. When he applied the gall to his fathers eyes,
it made them sting. Tobiah used both hands to peel the white scales from
the corners of his eyes. (11:12-13)
Tobits reaction on being able to see again was a prayer of blessing, thanking
God for
all the angels throughout all ages. (11:14)
Rejoicing and blessing God, Tobit went out to the gate of Nineveh to meet
his daughter in law. (11:16)
The townspeople were amazed to see Tobit walking along briskly with no one
leading him.
Together, Tobit, Anna and their kinsmen celebrate the wedding of Tobiah and
Sarah for another seven days.
Tobit and Tobiah were so overjoyed at the outcome of all these events that
they decided to offer Raphael half of all that had been brought back from
Media. Raphael called Tobit and Tobiah together privately.
He exhorted the pair,
proclaim before all with due honour the deeds of God, and do not be slack in
thanking him. (12:6)
Those who give alms will enjoy a full life. (12:9)
It is then he revealed his true identity.
And he ascended. They stood up but were no longer able to see him.
(12:20-21)
Tobit spoke and composed a song of joyful praise to God.
Although the Israelites are scattered he prophesies that

He will gather you from all the nations among whom you have been
scattered. (13:5)
A bright light will shine to the limits of the earth. Many nations will come to
you from afar, and inhabitants of all the ends of the earth to your holy name,
bearing in their hands gifts for the king of heaven. Generation after
generation will offer joyful worship in you, your name will be great forever
and ever. (13:11)
Tobit is praising the city of Jerusalem despite its evil deeds, killing the
prophets and practicing idolatry.
When he came time to die, Tobit called his son Tobiah to him.
Son, take your children and flee into Media. For I believe Gods word that
Nahum spoke against Nineveh.
Nahum is one of the minor prophets whose short book contains oracles of
doom against Nineveh. (Nahum 1:13-14)
The author of Tobit uses the facts of past history and presents them as
predictions. He now describes the destruction of Israel and Jerusalem in the
7th and 6th Century B.C. even though he is writing in the 2nd Cent. B.C.
As for your kindred who dwell in the land of Israel, they will all be scattered
and taken into captivity from the good land. All the land of Israel will become
a wilderness; even Samaria and Jerusalem will be a wilderness! For a time
the house of God will be desolate and will be burned. But God will again have
mercy on them and bring them back to the land of Israel. (14:4)
When he buried his father and mother Tobiah took Sarah and their seven
sons and went to live in Ecbatana with Raguel his father-in-law.

The Book of Judith

This work is a work of fiction. Basically the book of Judith proclaims Yahwehs care
for his people and urges fidelity to the Laws and trust in his protection in times of
danger.
King Nebuchadnezzar intends to punish a number of small nations because of their
refusal to aid him in a war against the Medes. His general Holofernes besieges the
Jews in Bethulia for thirty for days, cutting off their water supply. The Ammonite
leader, Achoir, explains to Holofernes that the Jews will be protected by their God
unless they sin (1:7). Judith is introduced only in chapter 8. She chides the leaders

of Bethulia for pondering surrender and promises that Yahweh will save the nation
through her. By a clever ruse, she enters the enemy camp and beheads Holofernes.
She is praised as the savior of the nation (13:16). 6
The book is found only in the Septuagint (Greek). There is no Hebrew or Aramaic
manuscript.
Judith received a mixed reaction in the early Christian church. The Western church
generally accorded Judith canonical status, while the Eastern Church did not. Judith
was authorized as part of the Roman Catholic Canon by the council of Trent in 1546
- - -Protestants came to regard Judith as non-canonical Jewish religious literature. 7
The work seems to have been composed around 100 B.C. It telescopes five
centuries of historical details with imaginary details. Nineveh is mentioned as
though it still existed at the time of Judiths composition. Yet we know that the city
was destroyed in 612 B.C by the Babylonians.
Nebuchadnezzar is called the ruler of Assyria, yet records show that he was a
Babylonian ruler. He was in fact the one who destroyed Nineveh.
The work is historical fiction. Its purpose is to exalt Yahweh as Israels deliverer from
foreign might, not by an army, but by the faith of a Jewish widow.
The Narrative in Detail
The story opens with Nebuchadnezzar waging war with the fictional ruler of
Ecbatana, Arphaxad. The battle takes place
in the vast plain that borders Ragau. (1:5)
The city of Ecbatana is heavily fortified by walls 70 cubits high and 50 cubits wide. It
would be a formidable prize to take.
The massive wall around Ecbatana is described as 105 feet high and 5 feet thick. - -such unlikely massive structures have never been found in Ecbatana, which lies
beneath the modern city of Hamadan, located in the Zagros mountains of North
West Iran. 8
Arphaxad had rallied to his side many neighboring nations. To counter this large
force, Nebuchadnezzar had summoned to his side all the inhabitants of Persia and
Palestine including Samaria and Jerusalem as well as the Egyptians. But,
They made light of the summons - - - so they sent back his envoys empty handed
and disgraced. (1:11)
Nebuchadnezzar

fell into a violent rage against all the land and swore by his throne and his kingdom
that he would take revenge on all the territories of Cilicia, Damascus, and Syria and
would destroy with his sword all the inhabitants of Moab, Ammon, the whole of
Judea, and all those living in Egypt as far as the coasts of the two seas. (1:12)
The two seas probably referred to the Mediterranean and the Persian gulf.
When the battle was joined, Nebuchadnezzar was victorious. He took possession of
all the cities including Ecbatana and captured the retreating Arphaxad in the
mountains of Ragau and
ran him through with spears. (1:15)
Now he turned his attention to those lands that had refused to support him. He
summoned his second-in-command Holofernes, and providing him with a vast army,
ordered him to proceed against those nations that had refused his summons for
assistance.
I will cover all the land with the feet of my soldiers. (2:7)
All these nations were to have earth and water ready as a symbolic gesture
signifying submission and suing of terms of peace. Those nations who resist were to
be shown no mercy. The king would follow later.
what I have spoken I will do with my own hand. (2:12)
This is a boastful statement.
Holofernes set out with his huge force and a large Caravan hauling provisions. He
first devastated Put and Lud. (2:23) Put meant Libya in North Africa, Lydia
referred to Asia Minor. This was an example of Geographical confusion in the
narrative. In the next paragraph,Holofernes is described as going through
Mesopotamia down as far as Arabia. This exaggeration of his conquest details only
heightens the fact that Holofernes army was unstoppable.
Finally he descends on Damascus at the time of the wheat harvest.
he set fire to all their fields, destroyed their flocks and herds, looted their cities,
devastated their plains and put all their young men to the sword. (2:27)
This scorched earth policy had the effect of spreading fear through much of
Palestine. Many cities and nations sent messengers to Holofernes to sue for peace.
All the inhabitants of the countryside received him with garlands and dancing to
the sound of timbrels. (3:7)
The author states that the Israelites
had only recently returned from exile. (4:3)

When the army of Holofernes reached Esdraelon in the neighbourhood of Dothan,

the Jews were greatly alarmed for Jerusalem and the Temple.
Joakin, high priest in Jerusalem, ordered the Jews facing Esdraelon to fortify and
secure the hilltops, since the fields had recently been harvested. The hilltop passes
were vital for the defence of Judea.
In view of the terror they faced,
all the men of Israel cried to God with great fervor and humbled themselves. They
along with their wives, and children and domestic animals, every resident alien,
hired worker and purchased slave, girded themselves with sackcloth. (4:9-10)
In Jerusalem the whole population did likewise, even to the extent of draping the
altar in the Temple in sackcloth. To their many days of prayer they added many days
of fasting.
This penitential use of sackcloth was extreme. Even the animals were draped in it.
The hyperbole illustrates the dire situation facing the Jewish nation. Normally only
the Israelites had to cover themselves in sackcloth. To include aliens, slaves and
hired workers showed the depth of their intent to invoke Gods protection.
News of the Jews defiance reached Holofernes. He called a war council of his
officers.
Why have they alone of all the inhabitants of the West refused to come out to meet
me? (5:4)
Achior, the leader of the Ammonites was present at the war council. In answer to
Holofernes question he recounted the history of the Jewish nation.
He related how they lived in the Chaldees in Mesopotamia; moved to Canaan where
they worshipped the one God; when famine came they moved to Egypt where they
grew in numbers; eventually the king of Egypt enslaved them; they cried to their
God; he intervened and saved them even drying up the Red sea before them; then
with their Gods help they occupied much of the territory of Canaan.
As long as the Israelites did not sin, they prospered for their God, who hates
wickedness was with them. (5:17)
If it is clear that this nation was guilty of sin then it would be a simple matter for
Holofernes army to conquer them.
Achior continued,
But if they are not a guilty nation, then let my Lord keep his distance; otherwise
their Lord and God will shield them and we will be mocked in the eyes of all the
earth. (5:21)

The members of the war council were incensed with the words of Achior. They
wanted to have him cut to pieces.
Holofernes spoke up.
who is God beside Nebuchadnezzar? He will send his force and destroy them from
the face of the earth. Their God will not save them. (6:2)
In his arrogance, Holofernes attributed divinity to Nebuchadnezzar. This was a
status that the king himself had never granted to himself.
Holofernes was determined to crush the Israelites.
their mountains shall be drunk with their blood, and their plains filled with their
corpses not a trace of them shall survive our attack. (6:4)
As for Achior, Holofernes had him seized by his servants, bound him and carried him
to the outskirts of Bethulia.
The city of Bethulia has never been identified by archaeology. Perhaps it is fictional.
Holofernes moved his whole army to the valley in front of Bethulia. All the rulers of
the Edomites, Moabites and the coastal region advised Holofernes to occupy the
spring of water at the base of the mountain on which Bethulia stood.
thirst will destroy them and they will surrender their city. Meanwhile we will send
our troops to the nearby hilltops and encamp there to guard against anyones
leaving the city. (17:13)
When the cisterns of the city ran dry the people really suffered. They went in a
crowd to ask Uzziah and the elders to surrender the city. But Uzziah told them to
endure for five more days because,
God will not utterly forsake us. (7:30)
Judith became Gods instrument to deliver the people of Bethulia. She was a widow.
Three years previously her husband Manasseh had died of heatstroke at the time of
the barley harvest. She was a wealthy person, maintaining the servants, livestock
and fields bequeathed to her by her late husband.
She was beautiful in appearance and lovely to behold. (8:7)
No one had a bad word to say about her and she feared God greatly.
When she heard what had transpired at the assembly headed by Uzziah, she
summoned him and the elders to her place. She knew it was not right to expect God
to accede to their demands in five days.

Who are you to put God to the test today, setting yourselves in the place of God in
human affairs. (8:12)
He has it equally within his power to protect us at such time as he pleases, or to
destroy us in the sight of our enemies. Do not impose conditions on the plans of the
Lord our God. (8:15-16)
She warned the elders that if the sanctuary of Bethulia fell to the enemy then the
whole of Judea would be forfeited and God would hold the citizens of Bethulia to
account for
the devastation of our inheritance.( 8:22)
So she urged everyone to give thanks to God. He was putting them to the test, just
as the Patriarchs of old were tested. He is not taking vengeance on the people of
Bethulia.
The Lord chastises those who are close to him in order to admonish them. (8:27)
Judith gave herself to prayer. She reminded God of how he assisted her ancestor
Simeon when his sister Dinah was violated. (Gen. 34:13-29) Now the chosen people
are surrounded by the vast multitude of the Assyrian army and their vassels. She
asks for Gods help again in this difficult crisis.
Give me, a widow, a strong hand to execute my plan. (9:9)
She calls upon God to intervene and show all the nations that he is an all powerful
God who shields and protects his people.
Having finished her prayer she put aside the garments of her widowhood and
adorned herself in festive attire. She bedecked herself in her jewelry and made
herself very beautiful.
Taking her maid with her she prepared a skin of wine and a bag of food and went to
the city gates. The elers, Uzziah, Chabris and Charmis were stunned by her beauty.
Uzziah blessed her and ordered the city gates to be opened in order for the two
women to proceed on their dangerous mission.
As Judith and her maid walked directly across the valley, they encountered the
Assyrian patrol. (10:11)
Judith informed the patrol that she had a message for Holofernes.
So they selected a hundred of their men as an escort for her and her maid, and
these conducted them to the tent of Holofernes. (10:17)

When Judith was ushered into the presence of Holofernes and his attendants, they
all marveled at her beauty. She paid homage to him. Stunned by her appearance
Holofernes declared,
I would never have raised my spear against them, had they not insulted me.
(11:2)
Then Judith proceeded to explain to Holofernes that the people of Bethulia could be
easily overcome because their actions have displeased God. The people had broken
the taboo of eating the flesh of forbidden animals and also the first fruits of grain,
wine and oil. These had been consecrated and reserved only for priests ministering
in the temple in Jerusalem.
Now I will remain with you my Lord; but each night your servant will go out into the
valley and pray to God. (11:17)
This was a vital part of her plan to save her people. Holofernes was pleased with her
report and gave her into the care of Bagoas, the kings enuch.
She stayed in the camp for three days but each night,
she went out to the valley of Bethulia, where she bathed herself at the spring of
the camp. After bathing, she prayed to the Lord, the God of Israel, to direct her way
for the triumph of her people. (12:7-8)
On the fourth day, Holofernes gave a banquet for his servants alone. None of his
officers was invited.
He ordered Bagoas to bring Judith to the banquet.
it will bring shame on us to be with such a woman without enjoying her. If we do
not seduce her, she will laugh at us. (12:12)
Judith complied with the request of Holofernes and dressed herself in her festive
garments and finery.
When she entered his presence,
The heart of Holofernes was in rapture over her and his passion was aroused. He
was burning with the desire to possess her, for he had been biding his time to
seduce her from the day he saw her. (12:16)
As the banquet progressed, Holofernes became more and more inebriated. His
servants withdrew as the night grew late. Bagoas discreetly closed the tent leaving
Judith alone with Holofernes who lay sprawled out on his bed.
Judith went to the bedpost near the head of Holofernes where he had hung his
sword in its scabbard.

taking his sword from it, she dew close to the bed, grasped the hair of his head and
said, `strengthen me this day, Lord, God of Israel! then with all her might she
struck his neck twice and cut off his head. (13:6-8)
Shortly afterwards she came and handed over the head of Holofernes to her maid.
The maid put it into the food bag. The two then went out past the guards as was
their custom at night. They went directly to Bethulia and shouted to the guards to
open the gates.
All the inhabitants of Bethulia assembled rapidly. They were greatly astonished to
see Judith holding up the head of Holofernes. They praised God for this great
blessing. Judith ordered the severed head to be hung on the parapet of the wall.
She advised the townspeople that every able bodied man should seize his weapon
and at daybreak rush out of the city and attack the Assyrian patrol.
when they run to the tent of Holofernes and do not find him, panic will seize them,
and they will flee before you. (14:3)
At the insistence of the Assyrians commanders, Bagoas went to the tent of
Holofernes. He found Holofernes lying on the floor with his head missing. He tore his
garments and in his consternation cried out,
the slaves have duped us! One Hebrew woman has brought shame on the house of
King Nebuchadnezzar. Look! Holofernes on the ground without a head. (14:18)
The Assyrians were overcome with fear and dread. They no longer kept their
formations but fled in all directions, pursued by the Israelites.
The remaining people of Bethulia swept down on the camp of the Assyrians,
plundered it, and acquired great riches.
The author tells us that this went on for thirty days. Judith took possession of all the
furniture, dishes and silverware of Holofernes. The women gathered and performed
a dance in her honour. All of them including Judith crowned themselves with olive
leaves. Then she
led all of Israel in this song of thanksgiving. (15:14)
It was a hymn f praise that resembled the Son of Miriam. (Ex.15:20-21) We include a
few lines to present a flavor of the joy of the people.
I will sing a new song to my God.
O Lord, great are you and glorious,
Marvelous in power and unsurpassable
Let your every creature serve
you;
for you spoke, and

they were made.

your spirit, and it created them. (16:13-14)

You sent forth

When the people of Bethulia went to Jerusalem after purifying themselves because
of their contact with Gentiles, they offered all the burnt offerings and donations.
This was in thanksgiving for their deliverance. Judith dedicated to God all the things
of Holofernes.
When Judith returned to Bethulia she remained on the estate of her late husband.
For the rest of her life she was renowned throughout the land. Many wished to
marry her, but she gave herself to no man all the days of her life. (16:21-22)
Before she died, she set her maid free and distributed her property to her husbands
relatives and her own. She was buried beside her husband in a cave near Bethulia.
That is the story in detail. What is its purpose? It is a reminder that those who fear
the Lord, are protected by the Lord. In his own time he will intervene and he will use
whatever instrument is necessary to fulfill his plans. In this case, he chose a
beautiful Hebrew widow Judith. One should always bear in mind that the book of
Judith is a work of fiction with a message.
The Book of Wisdom
In the Septuagint it is called the Wisdom of Solomon. It is not found in the Hebrew
canon and is known to us only in the Greek.
Some Features of the Book.

The approximate date of composition is in the last half of the 1 st Cent. B.C.
It is the last of the Old Testament books to be written.
The place of composition is apparently Egypt, most probably Alexandria, the
great intellectual and scientific center of the Mediterranean world and one of
the largest centers of the Jewish Diaspora. 9
There is a difference in tone and style between the first and last parts of the
book that indicate it was written over an extended period of time, but by the
same author.
It is an apologetic work aimed at confirming the authors co-religionists in
their Jewish faith.
Ones learning should have an impact on ones moral life.
The book is derived in part from the Torah, particularly Exodus, and the
prophet Isaiah.
It mentions life after death for the soul but not the body.
It presumes a judgement after death and a separation of the just and the
wicked.
Sufferings are not viewed as a punishment but rather as a test.

Wisdom is personified as a breath of the might of God and the companion of

true Israelites.
The author was intent upon addressing the drift towards Hellenism that he
could perceive in his fellow Jews.
In reminding the Jews of Gods marvelous protection during the Exodus, he
embellishes the story in favour of the Jews, but neglects to mention their
many faults and rebellions. By contrast, he depicts the Egyptians in a very
poor light.

The principal divisions of the Book of Wisdom are: 1. The Reward of Righteousness (1:1-6:21).
2. Praise of Wisdom by Solomon (6:22-11:1).
3. Special Providence of God during the Exodus (11:2-16) (12:23-27) (15:1819:22) with digressions on Gods Mercy. (11:17 12:22) and on the folly and
shame of idolatry. (13:1-15:17) 10
Section 1 The Reward of Righteousness

Righteousness is the key to life.

Love righteousness, you who judge the earth;

think of the Lord in goodness,
and seek him in integrity of heart. (1:1)
Righteousness is not only justice, but also the application of wisdom to moral
conduct.
Because into a soul that plots evil
wisdom does not enter
- -For the holy spirit of discipline flees deceit. (1:4-5)
Wisdom is personified and cannot influence those with evil intent.
For wisdom is a kindly sprit. (1:6)
Wisdom is from God and moves hearts to practice good. Wisdom is also identified
with the Spirit of the Lord and fills the whole earth.
For the Spirit of the Lord fills the world, is all embracing, and knows whatever is
said. (1:7)
The sage warns his co religionists that all they say reaches the Lord.
Therefore guard against profitless grumbling,
and from calumny withhold your tongues. (1:11)

Calumny is the telling of lies, making false statements not only against ones
neighbours but God also.
All are advised that Gods creatures are wholesome and though all must die,
death came from mans disobedience and was not part of Gods plan.
Because God did not make death,
Nor does he rejoice in the destruction of the living.
For he fashioned all things that they may
have being,
and the creatures of the
world are wholesome. (1:13-14)
The author now explains that it is the wicked who invite death by their evil deeds.
This seems to be a speech against Epicureans who seek only to enjoy themselves
without acknowledging the consequences of their actions particularly the disregard
for the poor and vulnerable in society. They have no concern for the afterlife,
believing in the total loss of consciousness.
For by mere chance were we born,
and hereafter we shall be as though
we had not been. (2:2)
And when this is quenched, our body will be ashes and our spirit will be poured
abroad like empty air.
- - -For our lifetime is the passing of a shadow and our
dying cannot be deferred because it is fixed with a seal; and no one returns. (2:3 &
5)
If this is so then the wicked will enjoy life to the full.
Come therefore, let us enjoy the good things that are here, and make use of
creation with youthful zest. Let us have our fill of costly wine and perfumes. (2:6-7)
This sounds almost like the advice of Qoheleth. Yet there is an important difference.
Unlike the wicked portrayed here, Qoheleth (Ecclesiastes) believed in leading an
ethical life with high moral standards. The wicked will show their true colours by the
following.
Let us oppress the righteous poor,
let us neither spare the widow
Nor revere the sages for hair grown white
with time.
But let our strength be our
norm of righteousness. (2:10-11)
They will be in wait for the righteous people who call them to account reproaching
the wicked for their breaking of the law and censuring their words and philosophy.
They believe that if the righteous ones are sons of God, then God will protect them.
To this end, they will treat them with violence and torture, to see what happens.

Let us be in wait for the righteous one

- - -he opposes our actions
reproaches us for transgressions of the law
- - -To us he is the censure of our
thoughts. (2:12 & 14)
For if the righteous one is the son of God,
God will help him and deliver him from the hand of his foes.
With violence and torture let us
put him to the test. (2:18-19)
The sage has stated the philosophy of the wicked. Now he proceeds to demolish
their thinking.
Those were their thoughts, but they have erred;
for their wickedness blinded them,
and they did not know the hidden counsels of
God. (2:21-22)
For God formed us to be imperishable;
the image of his own nature he made us.
But by the envy of the devil, death entered the world.
(2:23-24)
Here, imperishable, does not mean the belief in the Christian immortality. For all
he concedes the death of the body, but the life breath of the righteous will
experience a state of existence different from that of the wicked, who will anguish in
Sheol. He does not go any further, so the idea is left hanging.
The author is well versed in the words of Genesis 3. For the first time in the bible, he
equates the devil with the serpent and death as a consequence of the devils
envy of Adams and Eves formation in the image of God and their control over
creation.
The Hidden Counsels of God (Wis. 3:1-4:19)
a) On Suffering
Now the author begins to explain the imperishability of the souls of the Just. He
affirms that for the righteous, sufferings are not punishments but purification.
Whereas for the wicked suffering is truly a punishment.
The church uses the following passage as part of the ritual for a burial service or
funeral mass.
The souls of the righteous are in the hand of God,
and no torment shall touch them.

They seemed, in the view of the foolish to be dead;

and their passing away was
thought an affliction.
and their going
forth from us, utter destruction.
But
they are in peace.
For if to others, indeed they seem punished,
yet is their hope full of immortality. (3:1-4)
This is the first time in the bible that the word immortality occurs. It is a huge leap
in the understanding of the Jewish mind concerning the after life. These righteous
souls will not only enjoy the protection of God but they will participate in the rule of
their God by judging the nations.
They shall judge nations and rule over people,
and the Lord shall be their king forever.
- - -Because grace and mercy are
with his holy ones. (3:8-9)
On the other hand the wicked will not be blessed.
But the wicked shall receive a punishment
to match their thoughts. (3:10)
There is an implication in the authors wisdom that judgement follows death.
In the time of their judgement they shall shine and dart about as sparks through
stubble. (3:7)
For the wicked, things will not go well either for them or for their children or their
wives.
Their wives are foolish and their children wicked, accursed their brood. (3:12)
b) On Childlessness
The traditional view was that children are a sign of Gods favour and sterility a
curse. 11
The sage overturns this belief with the radical statement that the real fruit of
marriage is not children but virtue. Being well versed in the Words of Isaiah, he
draws his inspiration from Isa. Chp.54 Then he proceeds to praise the Eunuch who
has led a good life. Again he looks to Isaiah for confirmation.
(Isa.
Chp.56:2-5)
yes, blessed is she who childless and undefiled,
never knew transgression of the marriage bed;
for she shall bear fruit at the judgement
of souls.
So also the eunuch whose

hand wrought

no misdeed,

- - -For he shall be given fidelitys choice reward,

and a more gratifying heritage in the Lords temple.
(3:13-14)
For the eunuch, this is a remarkable change of status, for by law eunuchs were
never allowed to serve in the temple. (Lev.21:17-20, Deut. 23:2)
For sinners or the wicked, their children will disappear even if they have a long life
or die abruptly.
But the children of adulterers (any sinner) will remain without issue, and the
progeny of an unlawful bed will disappear - - should they die abruptly, they will have
no hope nor comfort in the day of scrutiny. (3:16 &18)
Therefore, the author reiterates that it is better to be childless but renowned for
virtue than have many progeny if one is wicked.
Better is childlessness with virtue;
for immortal is the memory of virtue
acknowledged both by God and human
beings
- - -But the
numerous progeny of the wicked shall
be of no avail. (4: 1 & 3)
c) On Early Death
it was believed that an early death was a sign of Gods displeasure. But for the sage
this was an erroneous belief. Old age with virtue was held in high esteem and this
was generally true. However in the providence of God an early death could be a
blessing. It would save one from an impending calamity. God may snatch the just
from the earth before their time to protect their virtue.
Again the sage draws on the work of the prophet Isaiah. (Isa. 7:1-2, 65:20-23)
But the righteous one, though he die early,
shall be at rest,
For the age that is honourable comes not with
the passing of time,
- - -Having become
perfect in a short while,
he
reached the fullness of a long career;
for his soul was pleasing to the Lord,
therefore he sped him out of the midst of wickedness.
(4:7-8, 13-14)

What then of the wicked? The righteous will condemn them.

And youth swiftly completed, will condemn the many years of the unrighteous who
have grown old. (4:16)
Their end will be ignominious.
And they shall afterward become dishonoured corpses,
- - -They shall be utterly laid waste
and their memory shall perish. (4:19)
Their judgement day will not be unlike the judgement of Christians today. Their sins
will be revealed and if they have offended God greatly, the number of their sins will
convict them. This indicates that all our deeds are recorded. It is sobering thought
even for God fearing people.
Fearful shall they come, at the counting up of
their sins,
and their lawless deeds shall convict them to their
face. (4:20)
Having been convicted by their own sins, the wicked will regret that they led
wrongful lives. They will be astounded to see that those whom they mocked and
oppressed among the righteous, now are counted among the holy ones, the
members of the heavenly courts.
His life we accounted madness,
- - -see how he is counted among the heavenly beings;
how his lot is with the holy ones. (5:4-5)
The just will receive a crown of honour
Therefore they shall receive the splendid crown,
the beautiful diadem, from the hand of the Lord. (5:16)
There is no mention of a bodily resurrection. The afterlife of the righteous is in the
realm of spirit beings.
After the crowning of the righteous,
There follows an apocalyptic description of the divine warriors destruction of evil.
First, he arms himself.
He shall take his zeal for armor
and arm creation to requite the enemy.
shall put on righteousness for a breastplate,
wear sure judgement as a
helmet,
shall take invincible

holiness for a shield,

sharpen his sudden anger for a sword. (5:17-20)

and

This is all reminiscent of St. Pauls description of the armor of God that each
Christian must put on (Ephesians 6:11-17)
Then war is waged,
well aimed bolts of lightning will go forth
and from the clouds will leap to the mark as from a well drawn
bow.
- - -The waters of the sea will be enraged
and the flooding rivers will
overwhelm them,
a mighty wind will
confront them
and
winnow them like a tempest. (5:21-23)
Exhortation to seek Wisdom. (Wis. 6:1-25)
The address is to earthly powers but the true audience is the co-religionists of the
author.
Give ear you who have power over multitudes
- - -Because authority was given you by the Lord
and sovereignty by the Most High,
who shall probe your works and
scrutinize your counsels. (6:2-3)
God will judge all mankind, prince or pauper with impartiality.
For the ruler of all shows no partiality,
nor does he fear greatness,
because he himself made the great as well as the
small,
and provides for all alike. (6:7)
Wisdom is readily found by those who search for her.
One who watches for her at dawn will not be disappointed,
for she will be found sitting at the gate. (6:14)
The city gates was where the elders sat each day to render justice to those who
have grievances or seek counsel. Then follows a literary device known as Sorites.
This is a series of statements in which the predicate of the first becomes the subject
of the next St. Paul uses the same device in Romans 5:3-5 dealing with merit and
hope.
For the first step in wisdom is an earnest
desire for discipline;
then, care for discipline is love of her (wisdom)

keeping of her laws;

observe her laws is the basis of incorruptibility;
and incorruptibility - - -etc. (6:17-20)

love means the

to

The sage ends by an exhortation to seeking wisdom by referring to the benefit of

having many who possess wisdom.
A multitude of the wise is the safety of the world, and a prudent king, the stability
of the people. (6:24)
Section II

Solomons Quest for Wisdom (Wis. 7:1-11:1)

The author identifies himself with Solomon. The relationship between Solomon and
Wisdom is set out as a model for all. Solomon describes himself as a mortal like
other men. His birth is normal. He does not claim divinity as other kings may do.

I too am a mortal, the same as all the rest,

- -- And I too, when born, inhaled the common air
and fell upon the kindred earth;
wailing, I uttered that first sound
common to all.
- - -For no king has a
different origin or birth;
one is
the entry into life for all, and in one same
way they leave it. (6:1,3, 5-6)
Solomon prayed and Wisdom and riches came to him
Solomon preferred wisdom over power. However when he prayed for wisdom, he
was greatly surprised that riches and knowledge were granted him also.
Therefore I prayed, and prudence was given me;
- - -yet all good things together came to me
with her, and countless riches at her hands. (7:7 &
11)
Solomon wishes to share with his fellow men what he has learned from and about
wisdom.
For she is an unfailing treasure;
those who gain this treasure win the friendship of God. (7:14)
God granted to Solomon extraordinary knowledge
That I may know the structure of the universe
and the force of its elements. (7:17)

The elements according to the Greeks, were fire, water, air and earth.
But this infused knowledge was even more inclusive.
He learned,
Cycles of years, positions of stars,
natures of living things, tempers of beasts,
Powers of winds and thoughts of human beings.
(7:19-20)
Thoughts here refers to the process of reasoning and human deviousness. All of
this knowledge came to him through wisdom, the servant of God.
Whatever is hidden or plain I learned,
for wisdom, the artisan of all, taught me. (7:22)
Concerning wisdom the author, speaking as though he is Solomon, says,
For she is a breath of the might of God
and a pure emanation of the glory of the Almighty. (7:25)
He praises her for her works,
Passing into holy souls from age to age,
she produces friends of God and prophets.
- - -For she is fairer than the sun
and surpasses every constellation of
the stars. (7:26 & 29)
Wisdom is the Source of Blessings
Solomon wised to have an intimate relationship with Wisdom. He knew wisdom
was esteemed by God.
I sought to take her for my bride
and was enamoured of her beauty.
She adds to nobility the splendor of companionship
with God;
even the ruler of all loved her. (8:23)
She taught Solomon the Cardinal Virtues.
She teaches moderation and prudence,
righteousness and fortitude,
and nothing in life is more useful
than these. (8:7)

Because of her origins, she knew the past and the future of the world and mankind.
For her, riddles were not riddles and the wisdom of sages was plain to her. She
knows how eclipses, storms and earthquakes are generated and in particular the
events to come.
She knows the things of old and infers the things to come. She understands the
turns of phrases and the solution of riddles;
signs and wonders, she knows in advance
and the outcome of times
and ages. (8:8)
Through Wisdom, Solomon would have great renown and the memories of him, his
utterances and works would be passed down through succeeding generations.
Because of her, I have glory among the multitudes,
and esteem from the elders, though I am but a youth. (8:10)
Because of her I shall have immortality
and leave to those after me an everlasting memory.
(8:13)
The immortality referred to here is not the immortality of the soul but simply his
reputation for posterity. Though Solomon was of noble birth, being the son of King
David and a king in his own right, he recognizes that wisdom does not come with
royal lineage, but is purely a gift from God.
Now I was a well favoured child
and I came by noble nature;
- - -And knowing that I could not otherwise
possess her unless God gave it
and this too was
prudence to know whose gift she is (8:19 & 21)
Solomons Prayer for Wisdom
Solomon appeals to the promises made to the Patriarchs.
God of my ancestors, Lord of Mercy. (4:1)
He confesses his ignorance.
For I am your servant, the child of your maid servant, a man weak and short lived,
and lacking in comprehension of judgement and laws. (9:5)
He reminds God of the commission he received to build a temple. (1 Chron. 28:1119)

You have bid me build a temple on your holy mountain a copy of the holy
Tabernacle which you have established from of old. (9:8)
Presumably a copy of one existing in heaven, although there is no evidence for this.
He pleads for God to send him Wisdom.
Send her forth from your holy heavens, (4:10)
Because
For who knows Gods counsel
or who can conceive that the Lord intends
For the deliberations of mortals are timid,
and the earthly tent weighs down the
mind with
its many
concerns. (9:13-15)
Wisdom Preserves Her Followers
The first one considered is Adam. No names are mentioned of those preserved by
wisdom, but the descriptions given make recognition easy. In the case of the Fall,
only Adam is listed. Eve does not get a mention at all.
She preserved the fist formed father of all the world
- - -and raised him up after his fall. (10:1)
Cain is called the unrighteous man. No mention is made of the Mark of Cain, but
according to Jewish legend in the book of Jubilees, his house fell upon him and a
stone killed him because he used a stone club to kill Abel.
But when an unrighteous man withdrew from her in his anger, he perished through
his fratricidal wrath. (10:3)
In quick succession Noah is indicated and Abraham. Then Lot is rescued from the
destruction of Sodom and Gomorrah.
She received a righteous man from among the wicked who were being destroyed,
when he fled as fire descended upon the Pentapolis. (10:6)
Some would question the righteousness of Lot. He is not really considered a hero.
The number of cities destroyed is increased to include not only Sodom and
Gomorrah, but also Admah, Zeboiim and Bela. This is the first time such an inclusion
is made.
There is a reference to
A strange fruit that never ripens. (10:7)

This fruit was apparently the apples of Sodom referred to by Josephus in his
Jewish Wars
(Acts.483-485) a fruit fit to be eaten but with a black
powdery interior. 12
Jacob is listed as having fled Essau, and in so doing was given a vision of a mystical
ladder reaching up to the heaven. (Gen.28:12-13) What is important is that for the
first time in the Old Testament a reference is made to the Kingdom of God.
She, when a righteous man fled from his brothers
anger, guided him in right ways,
showed him the kingdom of God
and gave him knowledge of holy things.
(10:10)
Joseph the Son of Jacob, sold into slavery, was preserved by wisdom so that God
would bring good out of evil and further his divine plan for the formation of a chosen
people.
She did not abandon a righteous man
when he was sold
- - -Until she brought him the scepter of royalty
and authority over his
oppressors. (10:13-14)
Finally Moses is guarded and guided by Wisdom in order to confront Pharaoh of
Egypt and lead the Israelite nation to the Promised Land. In this great enterprise
God was present to the people as the Shekinah, a pillar of cloud by day and a
column of fire by night. Here wisdom is equated with God.
She entered the soul of the Lord servant,
and withstood fearsome kings with signs
and wonders;
- - -Conducted them by a wondrous road,
became a shelter for them by
day
a starry flame by night.
(10:16-17)
In leaving Egypt, the Israelites were given articles of gold and silver and clothes.
(Ex. 12:35)
Therefore the righteous despoiled the wicked. (10:20)
Section 3 The Special Providence of God during the Exodus (Wis. 11:2-19:22)
In the final stages of their wandering in the desert, the Israelites arrived at Kadesh.
There was no water for the people or their flocks. Moses was ordered to strike a

rock. This he did in anger. But water flowed out and Yahweh was displeased with the
behavior of Moses. (Num. 20:6-12)
Water had been used by God to punish the Egyptians. All the streams and wells
turned to blood. In the desert, water was life saving for the Israelites.
when they thirsted, they called upon you
and water was given them from the sheer rock. (11:4)
For the Egyptians,
Instead of a rivers perennial source,
troubled with impure blood.
As a rebuke for the decree for the slaying of
infants. (11:6-7)
The author embellishes the story of this plague by saying that when the Egyptians
heard of the wondrous event at Kadesh, they recognized the supremacy of the God
of the Israelites. There is no proof to back this up.
For when they heard the cause of their own torments was a benefit to others, they
recognized the Lord. (11:13)
As a culture the Egyptians worshipped animals and insects e.g. snakes and the
scarab beetle. For punishments God sent them swarms of insects and frogs. These
included gnats, fleas and locusts.
in return for their senseless wicked thoughts,
- - -You sent them swarms of dumb creatures for vengeance.
(11:15)
Now the author digresses somewhat from the Exodus and discusses Gods mercy
and his power. Despite the transgressions of the Egyptians and Canaanites, he does
not obliterate them even though he could do so in an instant. He has mercy on
them and gives all of them a chance to repent, because he governs with justice. His
leniency is a sign of his love for his creatures.
indeed, before you the whole universe is like a
grain from a balance,
or a drop of morning dew come down upon
the earth. (11:22)
But you have mercy on all, because you can do all things;
and you overlook sins for the sake of repentance.
For you love all things that are
and loathe nothing that you
have made. (11:23-24)

With regard to the Canaanites, there is a long list of wicked deeds that they perform
and offend God.
Works of sorcery and impious sacrifices,
merciless murder of children,
devourers of human flesh,
initiates engaged in a blood
ritual,
parents who took with
their own hands
defenseless lives. (12:4-6)
Before the chosen people entered the promised land there was a vanguard of
hornets sent to disturb the inhabitants. (Ex. 23:28)
But even these you spared, since they were but mortals and sent wasps as forerunners of your army. (12:8)
But condemning them by degrees, you gave them space for repentance. (12:10)
For they were a people accursed from the beginning. (12:11)
The Jews believed that the Canaanites were descendants of Ham and forever
cursed. (Gen. 9:24-27)
But God does reserve punishment and display his might against those who defy his
divine authority.
For you show your might when the perfection of your powers is disbelieved;
and in those who know you, you rebuke insolence. (12:17)
Leaving aside those people who willfully disobey him, God is just towards his
creatures.
You judge with clemency,
and with lenience you govern us. (12:18)
Therefore to give us a lesson you punish our
enemies with measured deliberation. (12:22)
The author continues with his diatribe against the Egyptians, considering them as
senseless infants because of their animal worship. In the long run they suffer the
loss of their first born and their army.
taking for gods the worthless and disgusting among beasts,
being deceived like senseless infants.
With this, their final condemnation
came upon them. (12:24 & 27)

This denigration of Egyptian culture is decidedly one-sided. No mention is made of

the frequent fall into idolatry of the Israelites. The Egyptians had a form of writing
and belief in the afterlife well in advance of the Hebrew race. They were, by all
accounts, a much more advanced civilization than the Israelites.
The author digresses again.
He begins a listing and condemnation of a variety of idols. To start with, he
mentions the Hellenistic tendency to see and worship the things of nature. But in so
doing they fail to see the hand of God behind all those things. Truly, they cannot
see the wood for the trees.
Who from the good things seen, did not succeed in knowing the one who is and
from studying the works, did not discern the artisan.
Instead either fire, or wind or the swift air, or the circuit of the stars, or the mighty
water, or the luminaries of heaven, the governors of the world, they considered
idols. (13:1-2)
For they search busily among his works,
but are distracted by what they see,
because the things seen are fair. (13:7)
The sage then considers the idols of cultures in general.
And in dead things are their hopes
- - -Gold and silver, the product of art and images of beasts,
or useless stone, the work of an ancient hand.
(13:10)
More specifically now he turns his polemic against the makers of wooden idols. He
concedes that carpenters produce useful items but then from scrap wood carve out
images even of humans. He then adorns them with red paint, a common idea in
ancient cultures and placing one such image in a suitable sanctuary, he adores it
and prays to it.
A carpenter may cut down a suitable tree
- - -and deftly plying his art produce.
Something to fit for daily use,
- - -then the good for
nothing refuse from the remnants,
- - -he models with mindless skill and patterns it on the image of a human being,
- - -when he has daubed it with red,
- - -he makes a fitting shrine for
it. (13:11, 13, 14 & 15)
When he prays to the image he has made,

he is not ashamed to address the thing without a soul, (13:17)

He retreats the dead thing for profit in his business or prays about
his goods, or marriage or children. (13:17)
The sailor on the wild seas is like the carpenter. He prays to a wooden image for
protection. Yet the boat that bears him is more useful than the image.
Again, one preparing for a voyage and about to traverse the wild waves, cries out
to wood more unsound than the boat that bears him. (14:1)
Yet it is because of a boat that the world was re-peopled. We are all descendants of
Noah.
the hope of the universe who took refuge on a raft, left to the world a future for the
human family, under the guidance of your hand;
for blest is the wood through which righteousness
comes about;
but the handmade idol is
accursed, and its maker as well. (14:6-8)
In like manner, a father who has recently lost a child, in his grief, fashions an image
of the child who has died. In the course of time this image takes on the meaning
of a god stipulated for worship by law.
For a father afflicted with untimely mourning made an image of the child so quickly
taken from him.
- - -then in the course of time, the impious practice
gained strength and was observed as law.
(14:15-16)
The same tradition can arise from the images made of a ruler or a king. In order to
please his leader, an artisan may use his skill to create a likeness of the king that is
admired by all. When the ruler dies, the image takes on a greater significance.
And the masses, drawn by the charm of the
workmanship,
soon took as an object of worship the one who
shortly before was
honoured as a human being. (14:20)
When people forsake the real God and worship man made idols, society
degenerates. This leads to,
And all is confusion blood and murder,
theft and guile,
corruption, faithlessness, turmoil, perjury,
disturbance of good people, neglect
of gratitude,
besmirching of souls,

unnatural lust,
marriage, adultery and shamelessness. (14:25-26)

disorder in

When people swear false oaths to idols, they feel no shame. They realize these
images of wood and stone cannot punish them.
For their trust is in lifeless idols, they expect no harm when they have sworn
falsely. (14:29)
The true God on the other hand, shows his power and might in his mercy.
But you our God are good and true,
slow to anger, and governing all with mercy.
- - -and to know your might is the root of immortality.
(15:1 & 3)
When we obey God and avoid sin, we recognize the might and justice of our creator.
This then is the first step in preparing for death and immortality.
The sage now progresses to the example of the works of a potter. In the same
manner as the carpenter who can make useful things and useless idols, the potter
makes useful and foolish things.
He fashions out of the same clay
both the vessels that serve for clean purposes
and their opposites, all alike;
- - -With misspent toil he molds a
meaningless god from the selfsame clay. (15:7 & 8)
He is unafraid of returning to the very clay from which he came, but competes with
goldsmiths and artisans using silver and bronze to make images of false gods.
Which he then sells for a profit.
For one must, `he says, `make a profit in every way, be it even from evil. (15:12)
The author returns to where he started his polemic against idols, by referring to the
practices, not of the Greeks, but of the Egyptians. He holds that the gods the
Egyptians worshipped, were the less intelligent animals. He is probably watching
the Egyptians in Alexandria worshipping such animals as crocodiles, serpents &
scarab beetles.
Besides, they worship the most loathsome beasts as regards stupidity, these are
worse than the rest. For beasts are neither good looking nor desirable. They have
escaped both the approval of God and his blessing. (15:18-19)
God punished the Egyptians by sending from the heavens food that they could not
eat. Whereas from the same heavens he showered upon the Israelites, quail and
manna, for their sustenance.

Since the creatures sent to plague them were so loathsome. (16:3)

The Israelites were blessed but they did not have everything their own way. They
were by nature a `stiff necked and `rebellious people. For their grumbling and
murmuring against God and Moses, God sent a plague of poisonous serpents into
their camp when they were forced to go around Edom in their journey through the
wilderness. (Num. 21:4-9) Moses pleaded for the people and God relented. Moses
was commanded to fashion a bronze image of a serpent and hang it on a pole.
Those who looked upon the image when bitten, were saved.
This was a serious event. However, the author glosses over the evil of calumny
uttered by the Jews and registers it as a temporary punishment to bring the
Israelites back to their covenantal relationship with God.
For when the dire venom of beasts came
upon them, and they were dying from the
bite of crooked serpents, your anger endured not to
the end
But as a warning, for a short time they
were terrorized,
through they had a sign of
salvation, to remind them of the precept of your law.
For
the one who turned towards it was saved,
not by what was seen, but by you, the savior of all. (16:5-7)
The author recognizes the power of the Lord over life and death and the limitations
of human beings.
Human beings, however may kill another with malice,
but they cannot bring back the departed spirit,
or release the soul that death has
confined. (16:14)
A rain of Manna for Israel instead of the plague of Storms for the Egyptians
The Egyptians were punished by God by wondrous downpours of rain and hail.
Lightning set fire to their corps but the area of the Israelites was left untouched.
For the wicked who refused to know you
were punished by the might of your arm,
were pursued by unusual rains and hailstorms
and unremitting downpours,
and were
consumed by fire. (16:16)
In marked contrast to this calamity from heaven, the sage recounts the miracle of
the manna that fell on the Israelite camp for forty years. It had the appearance of
snow and ice. It melted at sunrise but if gathered and made into cakes it was not

destroyed by the cooking heat of the oven. It fell in the evening with the dew. (Num.
11:8)
Instead of this you nourished your people
with food of angels
and furnished them bread from heaven, ready
to hand, untoiled for,
endowed with all delights
and conforming to every taste. (16:20)
yet snow and ice withstood fire and were not melted. (16:22)
For what was not destroyed by fire,
melted when merely warmed by a momentary sunbeam.
(16:27)

Darkness afflicts the Egyptians while the Israelites have light.

When God imposed the ninth plague on the Egyptians, he deprived them of light for
three days. But in the region of the Israelites, day took its normal course. (Exodus
10:21-23)
By contrast, the Israelites in the desert were guarded and guided by the pillar of
fire. This was the manifestation of Gods presence among them. Unlike the
Egyptians, terrified by apparitions and sounds that drove them to panic, no such
phenomena affected the Israelites.
For when the lawless thought to enslave the holy nation, they themselves lay
shackled with darkness, fettered by the long night.
- - -For they, who supposed their secret sins
were hid
under the dark veil of
oblivion,
were scattered in
fearful trembling, terrified by apparitions,
- - -For
crashing sounds on all sides terrified them,
and male phantoms with somber looks appeared. (17:2-4)
The night was pitch black. Neither the moon nor the stars could be seen. Any
attempt to light a fire ended in failure. They could not see their own hands in front
of their faces.
No fire had force enough to give light. (17:5)

For the Egyptians it was like being confined in a dark hole while the rest of the world
basked in sunlight.
For the whole world shone with brilliant light, and continued its works without
interruption. (17:20)
In the desert, the Shekinah provided light by night.
Instead of this, you furnished a flaming pillar a guide on the unknown way. (18:3)
The sage considers again the decree of Pharaoh to kill the Hebrew male infants and
in retaliation of their children. (18:5)
On the night of the Passover of the angel of death the chosen people celebrated the
first feast in honour of their deliverance.
For in secret the holy children of the good
were offering sacrifice
and carried out with one mind the divine institution.
(18:9)
Among the Egyptians, not only the ruling elite lost their firstborn but even the lower
classes also.
And the slave was smitten with the same retribution as the master;
even the commoner suffered the same as the king.
(18:11)
According to the author, the forewarning of this event occurred during the three
days of darkness. They were aware of an impending punishment for their sins. It
should be noted that there is no evidence for this in the Pentateuch.
For the dreams that disturbed them had
proclaimed this beforehand,
lest they perish unaware of why they endured such
evil. (18:19)
In the desert, the Israelites murmured against Moses and Aaron after the demise of
Korah, Dathan and Abiram. (Num.16:25-35) In his anger, God sent a mysterious
plague into the Israelite camp. Moses commanded Aaron to run between the ranks
of the people and offer incense on their behalf. And the terrible disease stopped.
(Num. 17:6-15)
For the blameless man hastened to be their champion, bearing the weapon of his
special office, prayer and propitiation of incense; He withstood wrath and put a stop
to the calamity. (18:21)

As symbols of his sacred office, Aaron was robed in priestly garments and wore a
breastplate embellished with twelve tribes of Israel. On his head was a sacred
turban and on the front of his head a plate of gold was fastened with the words,
consecrated to the Lord. (Ex. 28:17-21, 36:39)
For on his full length robe was the whole world, and ancestral glories were carved
on the four rows of stones, and your grandeur was on the crown upon his head.
(18:24)
The sage digresses back from the desert to the Exodus event. He reminds his co
religionists of the pursuit by Pharaoh and the crossing of the Red Sea. Here he
portrays the event as a new creation.
For while they were engaged in funeral rites
- - -those whom they had driven out with entreaties they now
pursued as fugitives. (19:3)
For all creation in its several kinds
was being made over anew. (19:6)
The sage embellishes the crossing over by describing how land creatures e.g. cattle
and sheep became water creatures literally crossing what was a sea and water
creatures i.e. frogs invaded the houses of the Egyptians.
For land creatures were changed into water creatures,
and those that swarm went over on land. (19:19)
Chapter 19 seems to have been a contrived literary device. In fact the last section
on the Exodus, chapters 16 to 19, while a reminder to the Jews in Alexandria of the
powerful Exodus event, is really just a form of balance to the early section on
wisdom, chapters 1 to 11. The author could have compressed the Exodus event into
a single chapter. But we have what he composed, long and tedious though it may
be, as a single book.

The Book of Sirach

This is one of the longest books in the Bible. It is a compendium of Israelite wisdom.
The entire book was composed by one author, Ben Sira, who lived in the late 3 rd and
early 2nd B.C.
He had an extensive knowledge of the law, the Prophets and other writings. He saw
the detrimental effects of Greek culture upon the Hebrew culture and strove in his
writings to demonstrate that Judaism was superior to Hellenism.

The wisdom of Yeshua ben Eleazar ben Sira is the original title in Hebrew. It is
called simply Sirach in the Greek translation or Ecclesiasiticus in Latin.
The book was translated from the Hebrew into Greek by Ben Siras grandson, whose
name is unknown. In the foreword, the grandson relates that he
Arrived in Egypt in the 38th year of the reign of king Euergetes, who can only be
Ptolemy VII Physcon (146-117) B.C. 13
He published his grandfathers book after the death of king Euergetes in 117 B.C.
The Hebrew version seems to have been written by Ben Sira in Jerusalem.
Some features of the book

Ben Sira seems to have modeled his work on the book of proverbs.
He uses a variety of literary types e.g. Maxims, hymns, prayers, narratives
etc. all written in poetic form.
Wisdom is personified and seeks a place to dwell, presumably mainly in
Israel.
The various subjects seem to be haphazardly arranged.
He does however mention often the following themes: - friendship, pride,
humility, the rich, the poor, family, proper use of speech, the providence
of God, life and death, among a host of other topics.
He seems to be harsh on women. His comments on them seem to be
derogatory. This may indicate personal experience or the very chauvinistic
culture of the Jews of his time.
The book is basically a compilation of class notes that Ben Sira
accumulated over many years of teaching. 14
The author warned against trying to live according to the standards of
Judaism and Hellenism at the same time.
Ben Sira was well aware of the serious decline in Jewish moral behavior.
He sought to remedy this widespread defect in his co-religionists.
He does not favour long periods of mourning for the dead. They are gone
and nothing can change their status.
He had no inkling of the resurrection and for this reason his writings were
frowned upon by the Rabbis in the 1st and 2nd Centuries A.D when they
drew up the Hebrew Canon.
Simply put, the book of Sirach is a handbook of practical ethics.

The Origin of Wisdom

In line with the book of Proverbs, Ben Sira describes Wisdom as the first of Gods
creations.
Before all things was created;
and prudent understanding, from eternity. (1:4)

When God created Wisdom he lavished wisdom upon all his other works but
especially on those he foresaw would love him.
It is he who created her,
saw and measured her,
poured her forth upon all his works
upon every living thing according to
his bounty,
lavished upon those who
love him. (1:9-10)
What then is the beginning of Wisdom for every individual?
It is the fear of the Lord.
The beginning of Wisdom is to fear the Lord. (1:14)
This fear of the Lord is awe and reverence for God. One recognizes ones true status
as that of Creature. The gap between creature and Creator is enormous. It inspires
profound humility.
What does this fear of the Lord bring to the individual?
We do this by keeping the commandments and disciplining ourselves. Above all we
must practice genuine humility.
Do not exalt yourself lest you fall
and bring dishonor upon yourself;
For then the Lord will reveal your secrets
and cast you down in the midst of the
assembly. (1:30)
Wisdom brings blessings

Granaries full of produce. (1:17)

Peace and perfect health. (1:18)
Knowledge and full understanding. (1:19)
Glory. (1:19)
Turns back anger. (1:21)
Grants patience. (1:23)
Cheerfulness. (1:23)
Faithfulness and humility. (1:27)

Trust in God
Ben Sira believed that patience during trials and faithful trust in god will bring
the benefits of Gods mercy and lasting joy. He warns that those who wish to
serve the Lord must prepare themselves for trials. God uses trials to prove ones
mettle, ones sincerity.

My child, when you come to serve the Lord

prepare yourself for trials,
- - -For in fire gold is tested,
and the chosen, in the crucible of
humiliation. (2:1 & 5)
The sage disparages those who are faint hearted and compromise their beliefs
with those of Hellenism.
Woe to the timid hearts and drooping hands,
to the sinner who walks a double path!
Woe to the faint of heart! For they do not trust,
and therefore have no shelter. (2:1213)
It is far better to be judged by God than by men. With God there is compassion
and mercy.
With men there can often be great injustice.
Let us fall into the hands of the Lord
and not into the hands of mortals. (2:18)
Responsibility towards Parents
After God, we are to obey our parents. This was an important part of the Israelite
code of ethics. To do so was to bring long life and blessings.
Those who honour their father atone for sins, they store up riches who respect
their mother.
(3:3-4)
The elderly deserve respect.
Even if his mind fails, be considerate to him, do not revile him because you are
in your prime. (3:13)
Concerning humility
In matters that are beyond you, do not meddle, when you have been shown
more than you can understand. (3:23)

Aims for the Poor

As water quenches a flaming fire,
so alms giving atones for sins. (3:30)

A beggars request do not reject;

do not turn your face away from the poor. (4:4)
Give a hearing to the poor,
and return their greeting with deference. (4:8)
The Rewards of Wisdom
Those who love her love life;
those who seek her out win the Lords favour. (4:12)
Whoever obeys me will judge nations;
whoevers listens to me will dwell in my inmost chambers.
(4:15)
I will walk with them in disguise,
and at first I will test them with trials
- - -when their hearts are fully with me,
then I will set them on the straight path.
And reveal my secrets to
them. (4:17-18)
Sincerity and Truth
Do not refrain from speaking at the proper time,
and do not hide your wisdom. (4:23)
Even to the death, fight for what is right,
and the Lord will do battle for you. (4:28)
In the authors day many Jews were inclined to give up their faith for the Greek
way of life. Hence the warning to remain steadfast, even to the death.
Against presumption
To presume Gods mercy is to invite disaster.
Do not be so confident of forgiveness
that you add sin upon sin.
Do not say, `His mercy is great;
my many sins he will forgive. (5:5-6)

Abuse of the Tongue

Be swift to hear
but slow to answer

if you can, answer your neighbor;

if not, place your hand over your mouth.
(5:11-12)
True Friendship
Pleasant speech multiplies friends,
and gracious lips friendly greetings. (6:5)
Others are friends, table companions,
but they cannot be found in time of affliction. (6:10)
Faithful friends are a sturdy shelter;
whoever finds one finds a treasure. (6:14)
Blessings of Wisdom
Bend your shoulders and carry her
and do not be irked at her bonds. (6:25)
Jesus used images such as burden and yoke to describe the life of his followers.
If we take them upon us, surprisingly, we will find them light. The same occurs
with accepting the discipline that is wisdom.
Inquire and search, seek and find;
when you get hold of her, do not let her go. (6:27)
To find wisdom, one must obey the commandments.
Reflect on the law of the Most High,
and let his commandments be your constant study. (6:37)
To find wisdom, one must obey the commandments.
Reflect on the law of the Most High,
and let his commandments be your constant study. (6:37)
Conduct towards God and Neighbour
Do not seek to become a judge
if you do not have the strength to root our crime,
lest your show fear in the presence of the
prominent and mar your integrity. (7:6)
The evils that a weak judge can commit in court are many. Allowing false
witness; accepting a bribe; showing partiality to the rich; denying the rights of
the poor.
When one prays to God,

Do not be impatient in prayer. (7:10)

Because all prayers are heard but God may for the better good, not grant ones
request.
Do not hate hard work;
work was assigned by God. (7:15)
Mankind was made for work, it is part of the human condition
Family Life
Do not reject a sensible wife
a gracious wife is more precious than pearls. (7:19)
It is unusual to have Ben Sira speak well of a women. His normal comments
concerning women are abusive and appalling.
Love wise servants as yourself;
your Mothers birth pangs do not forget.
Remember of these parents you were born;
what can you give them for all they
gave you? (7:27-28)
One of the works of mercy is to visit the sick. The sage encourages this practice.
Do not hesitate to visit the sick,
because for such things you will be loved. (7:35)
He finishes this chapter by exhorting his readers to remember the time of their
departure. It is a welcome incentive to moral behavior.
In whatever you do, remember your last days,
and you will never sin. (7:36)
Prudence in dealing with Others
Wealth can turn peoples minds.
For gold has unsettled many,
and wealth perverts the character of princes. (8:2)
We all grow old, hopefully, so
Do not insult one who is old
for some of us will also grow old. (8:6)
Wisdom is handed down from generation to generation.

Do not reject the tradition of the elders

which they have heard from their ancestors. (8:9)
Be careful about expressing ones inmost thoughts and feelings.
Open your heart to no one,
do not banish your happiness. (8:19)
Concerning Women
Women in entertainment can be a trap.
Do not dally with a singer,
lest you be captivated by her charms. (9:4)
Men are easily attracted to well proportioned woman.
Avert your eyes from a shapely woman;
do not gaze on beauty that is not yours
through womans beauty many have been
ruined. (9:8)
In the choice of Friends
Do not abandon old friends
new ones cannot equal them. (9:10)
Keep away from those who have power to kill. (9:13)
Take the righteous for your table companions;
and let your glory be in the fear of God. (9:16)
On Rulers
Sovereignty over the earth is in the hand of God,
who appoints the right person for the right time. (10:4)
But the uncertainty of life leaves no room for pride.
A slight illness the doctor jests;
a king today tomorrow he is dead. (10:10)
The words that follow form part of the Blessed Mothers Magnificat. (Luke 1:52)
God overturns the thrones of the proud,
and enthrones the lowly in their place. (10:14)
the prince, the ruler, the judge are in honour;
but none is greater than the one who fears God. (10:24)

Humility is an important virtue. In essence it is truthfulness. One should not be

ashamed to speak the truth. In the same way one must be honest in ones
appraisal of oneself be he Prince or pauper. The honest person has good self
esteem.
My son, with humility have self esteem;
and give yourself the esteem you deserve. (10:28)
The sage warns his co religionists against judging people by their appearance.
Do not praise anyone for good looks;
or despise anyone because of appearance. (11:2)
The work of God and his ways are inscrutable. The providence of God is beyond
our comprehension.
For strange are the deeds of the Lord,
hidden from mortals his work. (11:4)
God governs the lives of men and women in mysterious ways.
Moderation and Patience
It is a wise dictum to listen carefully to others before making a comment.
Before listening, do not say a word,
interrupt no one in the midst of speaking. (11:8)
All that happens to us comes from God. He permits both good and evil for our
benefit.
good and evil, life and death,
poverty and riches all are from the Lord. (11:14)
In Lukes gospel (12:16-21) Jesus speaks a parable concerning a foolish rich man,
whose abundance is so great, that he contemplates building a larger barn to
hold all his harvest. But that night he will die and be called before the divine
tribunal.
When they say: ` I have found rest,
now I will feast on my goods
They do not know how long it will be
till they die and leave them to others.
(11:19)
Ben Sira did not believe in the afterlife as we know it, but on a number of
occasions he refers to Gods judgement at the end of ones life. He believed in

the Jewish concept of retribution. In a way that is not explained, the righteous
will be blessed and the wicked punished.
For it is easy for the Lord on the day of death
to repay mortals according to their conduct. (11:26)
Care in Choosing Ones Friends
This is a favourite topic for Ben Sira. He warns us to be careful in choosing our
companions. People we take to be friends can turn out to be our enemies. He has
a very negative view of people, in marked contrast to Jesus, who exhorts us to
love our enemies and do good to them.
In prosperity we cannot know our friends;
in adversity an enemy will not remain concealed.
When one is successful even an enemy is friendly;
but in adversity even a friend
disappears. (12:8-9)
Never trust your enemies,
- - -Do not let them sit at your right hand,
or they will demand your seat. (12:10 & 12)
If evil comes upon you, you will find them at hand, pretending to help, they will
trip you up. (12:17)
It is clear that during his life Ben Sira met many disappointments in his relations
with others.
The Rich and the Poor
Ben Sira lived in a society with two clear classes of people the rich and the
poor. He is not favourable to the rich. Perhaps his life experience has taught him
to be wary of the rich. He does not recommend the mixing of the two classes.
Do not lift a weight too heavy for you,
or associate with anyone wealthier than you.
How can a clay pot go with the metal cauldron?
When they knock together, the pot will be
smashed. (13:2)
It is better to keep to ones own kind
Every living being keeps close to its own kind; and people associate with their
own kind. (13:16)
The English have a similar proverb.

Birds of a feather stick together.

The great disparity between the rich and the poor is seen when both speak at a
public assembly.
When the rich speak they have many supporters; though what they say is
repugnant, it wins approval. When the poor speak, people say, `Come, come,
speak up. Though they are talking sense, `they get no hearing. (13:23)
Despite his diatribe against the rich, Ben Sira concedes that wealth justly
acquired is not evil.
Wealth is good where there is no sin. (13:24)
The Proper use of Wealth
Misers are avaricious people who deny themselves of happiness with their
wealth and do not share with others.
None are worse than those who are stingy with themselves;
they punish their own avarice.
- - -Misers are evil people, they turn away and disregard
others. (14:6 & 8)
Ben Sira advises his relatives to enjoy their wealth and share it with others. This
is in marked contrast to the behavior of Misers.
My son, if you have the means, treat yourself well, and enjoy life as best you
can. (14:11)
before you die, be good to your friends;
give them a share in what you possess. (14:13)
The search for Wisdom
This is a noble cause and requires determination from the one who seeks.
Happy those who meditate on Wisdom.
And fix their gaze on knowledge.
- - -who pitch their tent beside her,
and dwell in a good place;
who build their nest in her
leaves,
and lodge in her
branches. (14:20, 25-26)
If a person studies the Law (the Torah), that person will find Wisdom.
She will meet him like a mother;
like a young bride she will receive him,

she will feed him with the bread of learning,

and give him the water of understanding to
drink. (15:2-3)
She will exalt him above his neighbours,
and in the assembly she will make him eloquent. (15;5)
By contrast, the wicked will not find Wisdom.
The worthless will not attain her,
and the haughty will not behold her. (15:7)
Free Will
This is an important human attribute. It makes mankind responsible for his
actions.
God in the beginning created human beings.
And made them subject to their own free choice. (15:14)
Moses presented the people with two choices. Pursue good or pursue evil. (Deut.
30:15-20)
Before everyone are life and death,
whichever they choose will be given to them. (15:17)
God Punishes Sinners
For Ben Sira it is better to have no children at all rather than have many who are
rebellious. Having no children was a great shame for the Israelites. It showed
Gods disfavor with the couple so afflicted.
For one can be better than a thousand
rather the childless than have impious children. (16:3)
God destroyed the sinful people in the time of Noah and did not tolerate the
rebellious angels when they refused to obey him.
He did not forgive the princes of old
who rebelled long ago in their might. (16:7)
God is merciful to those who repent but he is also a God of Justice.
He remits and forgives, but also pours out wrath.
Great as his mercy is his punishment;
he judges people, each according to his
deeds. (16:11-12)
All the cosmos is subject to God.

Look the heavens and the highest heavens,

the abyss and the earth tremble at his visitation. (16:18)
Some people have the foolish notion that if they sin in secret, God will not see
them.
If I sin, no eye will see me;
if all in secret, I act deceitfully, who is to know? (16:21)
Gods wisdom is seen in Creation
All that God creates is good. He establishes laws for the worlds governance and
sets all things in their assigned place.
When at the first God created his works and as he made them, assigned their
tasks. (16:26)
The Lord created human beings from the earth, and makes them return to earth
again. A limited number of days he gave them, but granted them authority over
everything on earth. (17:1-2)
With knowledge and understanding he filled them;
good and evil he showed them.
- - -and everlasting covenant he made with them and
his commandments he revealed to them. (17:7 & 12)
Over every nation he appointed a ruler,
but Israel is the Lords own portion. (17:17)
It is possible that ruler refers to civil authority but there is another
interpretation that refers to the guardian spirits (Angels) assigned to watch over
each individual nation. Israel however, is the beloved of God alone.
In his wisdom God provides for the sinner.
But to the penitent he provides a way back and encourages those who are
losing hope. (17:24)
According to Ben Sira and the thinking of his day, the dead in Sheol cannot
glorify God only the living can do that.
The dead can no more give praise than those
who have never lived;
they who are alive and well, glorify the Lord. (17:28)
The Divine Power
This is a mystery to us.

He who lives forever created the whole universe;

the Lord alone is just. (18:1)
No one can lessen, increase, or fathom the wonders of the Lord. (18:6)
Because humans are short lived, God is merciful to them. Death is inevitable, but
it comes as a shock to them.
that is why the Lord is patient with them and pours out his mercy on them. He
sees and understands that their death is wretched. (18:1-12)
Mans compassion is limited to those around him, but God is compassionate to
all. He is particularly compassionate to those who obey his laws.
Their compassion is for their neighbor,
but the Lords compassion reaches all flesh;
- - -He has compassion non those who accept his discipline, who
are eager for his precepts.
(18:13 & 14)
On Prudence in gift giving and Vows
The words that accompany a gift can either enhance it or spoil it. How one gives
a gift is often more significant than the gift itself.
My child add no reproach to your charity,
or spoil any gift by harsh words. (18:15)
Let nothing prevent the prompt payment of
your vows;
do not wait until death to fulfill them. (18:22)
Self control
Giving in to carnal pleasures can expose one to contempt and financial loss.
Over indulgence shows a foolish mind. All things in moderation.
Do not let your passions be your guide,
but keep your desires in check. (18:30)
take no pleasure in too much luxury
which brings on poverty redoubled. (18:32)
Wine and women make the heart lustful,
and the companion of prostitutes become reckless. (19:2)
The proper use of Speech
Admonish your friend he may not have done it; and if he did, that he may not
do it again. (19:13)

If people gossip about your friend do not believe every word. Sometimes though,
everyone can make a mistake in speech. Be forgiving.
do not believe every story.
Then too, a person can slip and not mean it;
who has not sinned with his tongue. (19:15-16)

How to recognize true Wisdom

For Ben Sira, one of his constant pieces of advice was that Wisdom = the fear of
the Lord. In this genuine reverence for the Lord there is no deceitfulness. It is
better to be thought simple; than to be considered intelligent but a breaker of
the law.
Better are the God fearing who have little understanding than those of great
intelligence who violate `the law. (19:24)
In meeting new people, first impressions can be lasting ones.
People are known by their appearance;
the sensible are recognized as such when first met.
Ones attire, hearty laughter, and gait proclaim him for
what he is. (19:29, 30)
Timing ones Speech
Speech is more useful f it is the form of advice given at the right time.
The wise remain silent till the time comes, but a boasting fool misses the proper
time. (20:7)
Ben Sira digresses here and mentions a number of paradoxes. What seems a
loss can turn out to be useful and profitable. Sometimes people who think what
they have bought is a bargain, find out that the purchase is useless and they end
up having to spend a lot more to get what they really need.
There is misfortune that brings success;
and there is gain that turns into a loss.
There is one who buys much for little,
but pays for it seven times over. (20:9 & 12)
The sage makes a strange statement about being poor.
There is a person whose poverty prevents him from sinning. (20:21)
If one is poor then that person will not be involved in shady illegal deals. He
cannot offer bribes. Bribes can hide the truth and get one to turn a blind eye.

Favours and gifts blind the eyes;

like a muzzle over the mouth they silence reproofs. (20:29)
If one can improve a situation by speaking wisely, he should do so. On the other
hand, silence may prevent one from saying something foolish.
better are those who hide their folly
than those who hide their wisdom. (20:31)

Dangers from Sin

Ben Sira advises,
Flee from sin as from a serpent. (21:2)
Because,
all lawlessness is like a two edged sword;
when it cuts, there is no healing. (21:3)
The contrast between the Wise and the Foolish
A fools mind is like a broken jar
it cannot hold any knowledge at all. (21:14)
Whereas for the wise,
Like a gold ornament is education to the wise,
like a bracelet on the right arm. (21:21)
A fool steps boldly into a house,
while the well bred are slow to make an entrance. (21:22)
Mourning for the dead, seven days but for the wicked fool, a whole lifetime. (22:12)
This was the Israelite custom. Seven days or mourning for a deceased relative. It
was easier to bear the burden of heavy weights than put up with fools.
Sand, salt and iron weight are easier to bear than the stupid person. (22:15)
An intelligent person by contrast weighs carefully what he needs to do.
So the mind firmly resolved after careful deliberation, will not be afraid at any
time. (22:16)
Preserving Friendships

Disputes can harm friendships. Friends will at times disagree, but they can be
reconciled.
Should you draw a sword against a friend,
do not despair, for it can be undone. (22:21)
He finished this section with a prayer to ask Gods help against sins of the
tongue.

who will set a guard over my mouth,

an effective seal on my lips,
than I may not fail through them,
and my tongue may not destroy me. (22:27)
Proper use of the Tongue
Ben Sira warns against using Gods name as a witness to oaths.
Do not accustom your mouth to oaths,
or habitually utter the Holy Name.
- - -So one who swears continually by the
Holy Name will never remain free from sin. (23:9-10)
In the same way rude talk was to be avoided.
Do not accustom your mouth to coarse talk,
for it involves sinful speech. (23:13)
Sins of Flesh
The sage gives three categories of sexual misbehavior that are anathemaunrestrained sexual desires, incest and adultery.
Two types of people multiply sins,
and a third draws down wrath;
burning passion is like a blazing fire,
not to be quenched till it burns itself out,
one unchaste with his
kindred
- - -The
man who dishonours his marriage bed. (23:16-17)
God sees it all
The one who knows all things before they exist still knows them all after they
are made. (23:20)

Ben Sira then proceeds to denigrate women for adulterous unions.

So it is with the woman unfaithful to her husband, who offers him an heir by
another man. (23:27)
The children of such a women were never accepted by the Israelite community.
They were considered illegitimate. Surprisingly, by Ben Siras time, the penalty
of death by stoning for adultery seems to have been mitigated. He denigrates
the woman taken in adultery, but fails to make any comment against the
womans male partner.
Such a woman will be dragged before the assembly, and her punishment will
extend to her children. (23:24)

In Praise of Wisdom
The origin of Wisdom is from God.
From the mouth of the Most High I came forth,
and covered the earth like a mist. (24:3)
Before all ages, from the beginning he created me, and through all the ages I
shall not cease to be. (24:9)
Wisdom is personified as in the book of Proverbs. She is eternal and finds her
lodging in Israel.
I struck root among the glorious people,
in the portion of the Lord his heritage. (24:12)
She is deeper in thought than the sea and the great abyss.
For deeper than the sea are her thoughts,
and her counsels, than the great abyss. (24:29)
Because of Wisdom, Ben Sira will bring his teachings to the world.
Again I will make my teaching shine forth
like the dawn;
I will spread their brightness afar off. (24:3#)
Those who are worthy of Praise
Ben Sira leaves his praise of Wisdom and now presents a series of numerical
poems.

With three things I am delighted,

for they are pleasing to the Lord and to human beings;
harmony among relatives, friendship among neighbors,
and a wife and a husband living happily
together. (25:1)
He considers wisdom appropriate in the aged.
The crown of the elderly, wide experience;
their glory, the fear of the Lord. (25:6)
Ben Sira then proceeds to list his Ten Beatitudes.
Here is a sample.
The man who finds joy in his children. (25:7)
Happy the man who lives with a sensible woman,
and the one who does not plow with an ox and a donkey
combined. (25:8)
(This is a reference to a man married to two incompatible women.)
Finally he says: Fear of the Lord surpasses all else;
to whom can we compare the one who has it? (25:11)
Now he makes a series of harsh statements against women in general that are
extremely unfair and one sided. However it reflects the kind of instruction young
Jewish men received during Ben Siras time.
There is hardly an evil like that in a woman;
may she fall to the lot of the sinner. (25:19)
With a woman sin had a beginning,
and because of her we all die.
This reference to Genesis chapter 3 places the blame for mans downfall on Eve,
but the real responsibility lies in the foolishness of Adam. St. Paul recognizes the
origin of the Fall in the disobedience of Adam.
Therefore, sin entered the world through one man and through sin death, and
later on death spread to all humankind, because all sinned. (Rom. 5:12)
Having castigated women in general, in the very next chapter he praises the
virtues of the good wife.

Happy the husband of a good wife;

the number of his days will be doubled. (26:1)
Whether rich or poor, his heart is content,
a smile ever on his face. (26:4)
He is aware how women have a penchant for chatter and gossip, so he praises
the quiet wife.
A silent wife is a gift from the Lord;
nothing is worth more than her self discipline. (26:14)
He continues in his uncharacteristic praise of a beautiful woman, comparing her
with the sun.
The sun rising in the Lords heavensthe beauty of a good wife in her well ordered home. (26:16)
However, her beauty is only in terms of the good that she can bring her husband
by a well kept household.
Dangers to integrity and friendship
For the sake of profit many sin,
and the struggle for wealth blinds the eyes. (27:1)
The big weakness of any market system is the profit motive. Men, being what
they are, easily fall into the trap of greed.
When people speak they disclose the workings of their minds.
The fruit of a tree shows the care it has had;
so speech discloses the bent of a persons heart. (27:6)
Like minded people converse together.
Birds nest with their own kind. (27:9)
The discourses of the godly are marked with wisdom but the conversations of
the foolish with rough language and quarrels.
The conversation of the godly is always wisdom,
but the fool changes like the moon.
- - -their oath filled talk makes the hair stand on
end. (27:11 & 14)
The betrayal of a confidence through indiscretion and tactlessness, destroys
friendship. People who can keep secrets are people of integrity.

Whoever betrays a secret destroys confidence,

and will never find a congenial friend. (27:16)
For a wound can be bandaged, and an
insult forgiven,
but whoever betrays secrets does hopeless damage.
(27:21)
When the righteous fall, those who rejoice in their misfortune will find
themselves afflicted also before they die.
Those who rejoice in the downfall of the godly will be caught in a snare, and
pain will consume them before they die. (27:29)
Forgiveness not Vengeance
There are important Christian sentiments put forward by the sage with regard to
offences given by, or given to ones neighbours.
Forgive your neighbor the wrong done to you;
then when you pray, your own sins will be forgiven. (28:2)
Does anyone nourish anger against another and expect healing from the Lord.
(28:3)
Remember the commandments and do not be angry with your neighbor,
remember the covenant of the Most High and overlook
faults. (28:7)
The Evil Tongue
People who gossip or lie, destroy domestic peace. Meddling in the affairs of
others is just as bad.
Cursed be gossips and the doubled tongued,
for they destroy the peace of many.
A meddlesome tongue subverts many, and
makes them refugees among
peoples.
It destroys strong
cities, and overthrows the
houses of the great. (28:13-14)
St. James warns us of the power of the tongue to ignite a great conflagration.
(Jas. 3:5) Here, Ben Sira gives it the force to break bones and destroy people.
A blow from a whip raises a welt,
but a blow from the tongue will break bones.
Many have fallen by the edge of the sword,

but not as many as by the tongue. (28:1718)

Loans, Alms and Surety
When someone in need asks for financial help we should be open to lend. If we
have lent from another then we must be prompt to repay on the due date.
Lending or borrowing should both be done with caution.
Lend to your neighbor in his time of need,
and pay back your neighbor in time. (29:2)
Many borrowers ask for a loan
and cause trouble for those who help them. (29:4)
Many refuse to lend, not out of meaness,
but from fear of being cheated needlessly. (29:7)
However, wherever possible give when asked.
But with those in humble circumstances be patient;
do not keep them waiting for your alms. (29:8)
When going guarantor for a neighbor, again the sage warns that one should be
cautious.
Going surety has ruined many who were prosperous
and tossed them about like waves of the sea. (29:18)
Help your neighbor according to your means
but take care lest you fall yourself. (29:20)
Frugality and Contentment
Ben Sira is a believer in simple living. He advocates that people be content with
what they have and not desire great wealth. Contentment is a rare virtue. It
prevents irrational greed.
Better is the life of the poor under the shadow of their own roof, than
sumptuous banquets among strangers. Whether little or much, be content with
what you have; then you will hear no reproach as a parasite. (29:22-23)
In this context, parasites are freeloaders.
The Training of Children
Sound discipline and careful education of children correct self indulgence and
stubbornness.

Whoever loves a son will chastise him often,

that he may be his joy when he grows up. (30:1)
When a man dies, if he has loved and trained well his son then,
Against his enemies he has left an avenger,
and one to repay his friends with kindness. (30:6)
On the other hand,
Whoever spoils a son will have wounds to bandage,
and will suffer heartache at every cry. (30:7)
Health and cheerfulness
Ben Sira considers health of mind and body and joy as more precious than
wealth.
Better the poor in vigorous health
than the rich with bodily ills.
No riches are greater than a healthy body;
and no happiness than joyful heart. (30:14 & 16)
Those people, anxious concerning themselves and their possessions are never at
peace. By contrast, the joyful person prolongs his or her own life.
Gladness of heart is the very life of a person,
and cheerfulness prolongs his days. (30:22)
Resentment and anger lead to ill health. To carry grudges is a recipe for disaster.
drive resentment far away from you;
for grief has killed many,
and nothing is to be gained from resentment.
Envy and anger shorten ones days,
and anxiety brings on premature old
age. (30:23 24)
Riches
Solicitude for preserving ones wealth disturbs ones peace of mind and ones
sleep.
wakefulness over wealth wastes away the flesh,
and anxiety over it drives away sleep. (31:1)
The person who loves money, will become a slave to it.
Whoever pursues money will be led astray by it. (31:3)

Those rich people who are detached from their wealth are worthy of praise.
Happy the rich person found without fault,
who does not turn aside after wealth. (31:8)
So his good fortune is secure, and the assembly
will recount his praises. (31:11)
Table Etiquette
Those who observe proper manners by being moderate in eating and drinking at
a banquet are appreciated by the host and the other people at the table.
Eat like anyone else, what is set before you,
but do not eat greedily, lest you be despised.
Be the first to stop, as befits good manners;
and do not gorge yourself, lest you give
offense. (31:16-17)
Overeating causes indigestion and sleeplessness, whereas moderate eating
makes for a good nights rest and a clear mind on waking.
Moderate eating ensures sound slumber and a clear mind on rising the next
day. (31:20)
Ben Sira is appreciative of good wine, but insists it should be taken in
moderation. He has no doubt seen among his countrymen the effects of
intoxication.
Let not wine be the proof of your strength,
for wine has been the ruin of many. (31:25)
Wine is very life to anyone if taken in moderation. (31:27)
Joy of heart, good cheer, and delight is wine enough,
drunk at the proper time. (31:28)
Under normal circumstances wine is drunk at supper time or when the days
work is done. Not in the morning.
At a banquet, when there is entertainment, one should refrain from speaking,
lest the program be affected. This is true even if one is old and has the right to
pass on his observations. As for the young, they should be reticent and speak
only when spoken to.
You who are older, it is your right to speak, but temper your knowledge and do
not interrupt the singing. - - -do not display your wisdom at the wrong time.
(32:3-4)

Speak young man, only when necessary. (32:7)

To both the old and the young, brevity in speech is appreciated by all. Long
winded talk and explanations bore the listeners.
Be brief, say much in few words;
be knowledgeable and yet quiet. (32:8)
A well mannered guest will leave at an appropriate time. He will not be the last
to leave.
Leave in good time and do not be the last
go home quickly without delay. (32:11)
Ben Sira exhorts his readers to say grace at meals and be thankful for what
they have received.
Above all, bless your Maker,
who showers his favours upon you. (32:13)
The Providence of God
God reveals himself through the law. Whoever follows the law will do what is
right. It is a sure guide.
whoever seeks the Law will master it,
- - -whoever fears the Lord will understand what is right,
and out of obscurity he will draw forth a
course of action. (32:15 & 16)
Before acting, consider carefully what one wants to do. Be decisive and proceed
with determination.
Do nothing without deliberation;
then once you have acted, have no regrets. (32:19)
Whoever keeps the Law preserves himself;
and whoever trusts in the Lord shall
not be put to shame. (32:24)
Before you speak, prepare what you want to say.
Prepare your words and then you will be listened to;
draw upon your training, and give your answer. (33:4)
All people are like clay in the hands of their creator. This is a theme found also in
other wisdom literature.

Like clay in the hands of a potter,

to be molded according to his pleasure,
so are people in the hands of their Maker,
to be dealt with as he decides.
(33:13)
Here, Ben Sira reflects on his own writings. He considers himself to be the most
recent of biblical writers to present true wisdom to his readers.
Now I am the last to keep vigil,
like a gleaner following the grape pickers; (33:16)
Slaves & Servants
It was customary throughout much of Pre Christian, Judaism, to have slaves. The
slaves were not particularly well treated but some masters were good to them.
Force him to work that he be not idle,
for idleness teaches much mischief.
Put him to work as is fitting for him
and if he does not obey, load him with
chains. (33:28-29)
if you have but one slave, deal with him
as a brother,
for you need him as you need your life. (33:31)
This appalling evil exists even in the 21 st Century.
On Dreams
Ben Sira believed that dreams, omens and divinations, were devoid of reality. For
him, true knowledge did not come from phantasms but from experience.
Empty and false are the hopes of the senseless,
and dreams give wings to fools. (34:1)
Divination, omens and dreams are unreal;
- - -unless they are specially sent by the Most High
do not fix your heart on them. (34:56)
A much travelled person knows many things;
and one with much experience speaks sense. (34:9)
As always for Ben Sira, those who fear the Lord place their trust in him.

whoever fear the Lord are afraid of nothing and are never discouraged, for he is
their hope. (34:16)
Forgiveness of Sins
To be acts of true religion, sacrifice and penance must be accompanied by
proper moral dispositions. Forgiveness will not come to those who oppress the
poor or the labourer.
The Most High is not pleased with the gifts of the godless, nor for many
sacrifices does he forgive sins. (34:23)
To take away a neighbours living is to commit murder, to deny a labourer
wages is to shed blood. (34:26)
So one who fasts for sins,
but goes and commits them again;
who will hear his prayer,
what is gained by mortification? (34:31)
True Worship
The care of the needy is the greatest offering to God who has a special place in
his heart for the orphan and the widow. Whatever is offered in the temple needs
to be offered cheerfully. St. Paul said the same when writing to the Corinthians.
(2 Cor. 9:7) The prayer of the poor pierces the clouds. God listens and promptly
responds. By contrast, those who offer sacrifices to bribe God will receive
nothing in return.
By works of charity one offers fine flour,
and one who gives alms presents a sacrifice of praise. (35:3-4)
With each contribution show a cheerful countenance,
and pay your tithes in a spirit of joy. (35:11)
Give to the Most High as he has given to you, generously, according to your
means. (35:12)
But offer no bribes; these he does not accept! Do not trust in sacrifices of the
fruits of extortion. (35:14)
By contrast,
He does not forsake the cry of the orphan,
nor the widow when she pours out her complaint. (35:17)
The prayer of the lowly pierces the clouds;
it does not rest till it reaches its goals.

Nor will it withdraw till the Most High responds,

judges justly and affirms the right. (35:21)
A prayer for Gods People
The sage now recites a poem. It is a lament of twenty two verses begging God to
come to the aid of the chosen people. The following are a sample of the
sentiments he expressed.
Come to our aid, O God of the universe,
and put all nations in dread of you! (36:1)
Give new signs and work new wonders;
show forth the splendor of your right hand and arm,
Rouse your anger, pour out wrath;
humble the enemy, scatter the
foe. (36:6-9)
Show mercy to the people called by your name;
Israel, whom you named your firstborn.
Take pity on your holy city:
Jerusalem, your dwelling place.
(36:17-18)
Give evidence of your deeds of old;
fulfill the prophecies spoken in your name. (36:20)
Choice of Associates
Ben Sira again talks about a good wife, much in the vein of Proverbs chapter 31.
Again it is in relation to the benefit of the husband. She is not praised for herself
alone. However, the sage does admit that it is better to be married, than not
married.
A womans beauty makes her husbands face light up,
for it surpasses all else that delights the eye. (36:27)
A wife is her husbands richest treasure,
a help like himself and a staunch support. (36:29)
A vineyard with no hedge will be overrun;
and a man with no wife becomes a homeless wanderer. (36:30)
The difference between a fair weather friend and a genuine friend is shown by
their behavior. False friends deceive and abandon one in time of need. A true
friend is found among those who keep the commandments.

A harmful friend will look to your table

but in time of trouble he stands aloof.
A gopd friend will fight with you against the foe,
and against your enemies he will hold up
your shield. (37:4-5)
Watch out when one offers advice;
find out first of all what he wants. (37:8)
Instead, associate with a religious person,
who you know keeps the commandments. (37:12)
Wisdom and Temperance
Thoughts determine action. Good thoughts lead to life. Evil thoughts lead to folly
and death.
A word is the source of every deed;
a thought of every act. (37:16)
Act in moderation in all things.
For not everything is good for everyone,
nor is everything suited to every taste.
Do not go to excess with enjoyment,
neither become a glutton for choice foods. (37:2829)
Sickness and Death
When sickness comes, prudent people pray to God but they also call the
physician. Not only does. God provide him with knowledge but God also provides
medicinal herbs as healing remedies.
make friends with the doctor, he is essential to you;
God has also established him in his profession. (38:1)
God makes the earth yield healing herbs
which the prudent should not neglect. (38:4)
Then give the doctor his place lest he leave;
you need him too,
for there are times when recovery is in his hands. (38:13)
With regard to those who have died, Ben Sira recommends the customary burial
rites but not excessive prolonged grief.

My son, shed tears for one who is dead

with wailing and bitter lament;
as is only proper, prepare the body, and do not absent
yourself from the burial.
- - -Pay your tribute of sorrow
as deserved;
- - -then
compose yourself after your grief.
For grief can bring on death,
and heartache can sap ones strength. (38:16, 17 & 18)
Vocations of the skilled worker and the scribe
Ben Sira expresses appreciation for the essential contributions skilled workers
make to society. However he places the work of the scribe above all those.
Because of his occupation, not only does he study the wisdom of the ages, but
he enhances it and passes it on.
How can one become learned who guides the plow?
- - -So with every engraver and designer, who laboring night and
day, fashions carved seals,
- - -So too the smith sitting by the anvil,
intent on the iron he forges.
- - -So also the
potter at his labour, revolving the wheel with his feet. (38:25, 27, 28, & 29)
All these are skilled with their hands,
each one an expert at his own work;
- - -But they are not sought out for the council of the
people,
nor are they prominent in the
assembly. (38:31 & 33)
As for the scribe, Ben Sira raises his work to a status above the skilled workers.
He is really talking about himself. He has allowed himself a little bit of hubris.
The scribes wisdom increases wisdom
whoever is free from toil can become wise. (38:24)
He preserves the discourses of the famous,
- - -He is in attendance on the great,
and appears before rulers.
- - -If he pleases the Lord Almighty,
he will be filled with the
spirit of understanding;
he will
pour forth his words of wisdom
and in prayer give praise to the Lord. (39:2, 4 & 6)
While he lives he is one out of a thousand, and when he dies he leaves a good
name. (39:11)

In Praise of God the Creator

The sage declares the works of God all good.
Proclaim the greatness of his name,
loudly sing his praises,
with music on the harps and all stringed instruments;
sing out with joy as you proclaim;
the works of
God are all of them good;
he
supplies for every need in its own time. (39:15-16)
He has but to command and his will is done;
nothing can limit his saving action. (39:18)
His gaze spans all ages
- - -to him nothing is small or insignificant,
and nothing too wonderful or hard for him. (39:20)
even so, his wrath disposes the nations
and turns fertile land into a salt marsh. (39:23)
Ravenous beasts, scorpions, vipers, and avenging sword to exterminate the
wicked: all these were created to meet a need, and are kept in his storehouse for
the proper time. (39:30)
Joys and Miseries of Life
The optimistic tone of the previous section now gives way to a pessimistic
reflection on life.
From the day they leave their mothers womb until the day they return to the
mother of all the living. Troubled thoughts and fear of heart are theirs and
anxious foreboding until death. (40:1-2)
The sage now comments on the dissolution of the body and life force (the soul).
All that is of the earth returns to earth,
and what is from above returns above. (40:11)
This does not mean that the life force is an immortal soul. It simply returns to
its origin in God. Then Ben Sira lists ten better tan proverbs, ending with the
Fear of the Lord as a paradise of blessings.
The following are a few samples:A child or a city will preserve ones name,
but better than either finding wisdom. (40:19)

Wine and strong drink delight the soul,

but better than either, love of friends. (40:20)
The Fear of God is a paradise of blessings;
its canopy is over all that is glorious. (40:27)
But the sage abhors begging. So did the Israelites in general.
My son, do not live the life of a beggar;
better to die than to beg. (40:28)
Death comes to all whether they are successful in life or not. The sage continues
his pessismistic diatribe.
O death! How welcome is your sentence to the weak,
failing in strength,
stumbling and tripping on everything,
with sight gone and hope lost. (41:2)
He repeats his understanding of Sheol.
Whether one has lived a thousand years,
a hundred or ten,
in Sheol there are no arguments about life. (41:4)
With regard however to ones good name and reputation,
The human body is a fleeting thing,
but a virtuous name will never be annihilated. (41:13)
On True and False Shame
Ben Sira proceeds now to list a number of behaviors that one should be ashamed
of. He takes his cue from the ten commandments. To give some examples,
Before father and mother be ashamed of immorality before prince and ruler, of
falsehood. (41:17)
Be ashamed of breaking an oath or a covenant,
- - -of refusing to give when asked,
of rebuffing your own relatives. (41:19 & 21)
Be ashamed of the right things,
and you will find favour in the sight of all. (41:1)
Then the sage makes a list of the right things to do. Eight in all e.g.
of the Law of the Most High and his precepts. (42:2)

of accuracy of scales and balances,

of tested measures and weights. (42:4)
A Fathers care for His Daughter
Ben Sira considers a daughter to be a source of anxiety to her father. Eventually
he presents a very male jaundiced view of young women in general.
worry over her drives away sleep.
Lest in her youth she remain unmarried,
or when she is married, lest she be childless.
- - -Lest she becomes pregnant in her
fathers house,
- - - -a subject of derision in
public gatherings. (42:9, 10 & 11)
Fathers are advised to keep their daughters in seclusion and away from married
women.
Do not let her reveal her beauty to any male or spend her time with married
women. (42:12)
He does not explain how married women may contaminate the daughters
mind, but adds,
For just as moths come from garments
so a womans wickedness comes from a woman. (42:13)
The Works of God in Nature
What follows is a magnificent poem praising the wonders of creation and the
God who made them.
As the shining sun is clear to all,
so the glory of the Lord fills all his works. (42:16)
Even the angels cannot praise God enough.
Yet even Gods holy ones must fail in recounting the wonders of the Lord.
(42:17)
For the Most High possesses all knowledge,
and sees from of old the things that are to come. (42:18)
How beautiful are all his works,
delightful to gaze upon and a joy to behold. (42:22)
The sage praises the creation of the sun, but the praise he gives the moon is
greater. In Gods wisdom, the moon controls the seasons and marks the religious
festivals so dear to Ben Siras heart.

The Sun at its rising shines at its fullest,

a wonderful instrument, the work of the Most
High.
At noon it scorches the
earth
and who can bear
its fiery heat. (43:2-3)
It is the moon that marks the changing seasons, governing the times, their
lasting sign. By it we know the sacred seasons and pilgrimage feasts. (43:6-7)
Behold the rainbow! Then bless its Maker, for majestic indeed is its splendor.
(43:11)
Ben Sira now turns his praise towards the natural elements and the sheer power
of the Almighty.
The thunder of his voice makes the earth writhe;
by his power he shakes the mountains. (43:16)
He sends cold northern blasts
that harden the ponds like solid ground,
spread a crust over every body of water,
and clothes each pool with a coat of
armour. (43:20)
Awesome indeed is the Lord,
and wonderful his power. (43:29)
Extol him with renewed strength,
do not grow weary, for you cannot fathom him. (43:30)
Praise of Israels Great Ancestors
Ben Sira lists 12 Categories of Godly people - - the number 12 is sacred - -The purpose of this survey is to encourage the Jews, who may be tempted to
compromise with Hellenism, to remain loyal to the tradition of Israel and take
pride in the glorious heroes of their past. 15
I will praise the godly,
our ancestors, in their own time. (44:1)
All those were glorious in their time,
illustrious in their day. (44:7)
Their bodies are buried in peace,
but their name lives on an on.
At gatherings their wisdom is retold,
and the assembly proclaims their praises. (44:14-15)

The Early Ancestors

Enoch is listed first. He is remembered for his goodness and friendship with God.
Noah is important for two reasons. He is the second founder of the human race
and the first to partake of a covenant with God.
Enoch walked with the Lord and was taken, - -Noah found just and perfect,
renewed the race in the time of devastation. (44:16-17)
Abraham was of course the father of many nations. He was the first to whom
God promised the Land of Canaan. His covenant with God was sealed by the rite
of circumcision and proven by his faithful obedience on Mt. Moriah.
Abraham, father of many people,
kept his glory without stain:
he observed the Most Highs command,
and entered into a covenant with him;
in his own flesh he incised
the ordinance,
and when tested
was found loyal. (44:19-20)
The covenant was renewed with Isaac, the son of Abraham and later with Jacob,
one of the twins whom God gave the right of the first born even though he
wasnt.
For Isaac too, he renewed the same promise
because of Abraham, his father. (44:22)
- -and the blessing rested upon the head of Israel, (Jacob) God acknowledged
him as the firstborn and gave him his inheritance. (44:23)
Moses is given high praise. He was the servant of God, the rescuer of Gods
people and the founder of the Jewish religion. But because of his appreciation of
the importance of the priesthood, Ben Sira praises Aaron and his role as the
first high priest more than he praises Moses.
Moses, whose memory is a blessing,
- - -At his words God performed signs
and sustained him in the kings presence,
he gave him the commandments for his
people,
and revealed to him his
glory. (45:1 & 3)
He also rose up, like Moses in holiness,
his brother Aaron, of the tribe of Levi.
He made his office perpetual

and bestowed on him priesthood for his people.

(45:6-7)
He clothed him in splendid garments,
- - -The sacred vestments of gold, violet and crimson,
worked with embroidery,
the breastplate for decision, the ephod and
cincture,
- - -Precious stones with seal
engravings,
- - -To
commemorate in incised letters
each of the tribes of Israel. (45:8, 10 & 11)
He chose him from all the living,
to sacrifice burnt offerings and choice portions,
to burn incense, sweet odor as a memorial,
and to atone for the people of
Israel. (45:16)
But he holds no land among the people
nor shares with them their heritage;
For the Lord himself is his portion and inheritance
among the Israelites. (45:22)
At Beth Peor when the Israelites offended God, a courageous Israelite called
Phineas atoned for the people by slaying an Israelite man and his female lover
from the Midianites. God had instructed the people not to inter marry with the
other races. (Num.25:6-9)
Phineas too, the son of Eleazer
- - -atoned for the children of Israel. (45:23)
Ben Sira then praises Joshua, Caleb and Samuel.
Valliant warrior was Joshua, son of Nun
- - -to punish the enemy
and to give Israel their heritage
- - -who could withstand him
when he fought the battles of
the Lord. (46:1 & 3)
He and Caleb, son of Jephunneh,
when they opposed the rebel assembly,
averted Gods anger from the people
and suppressed the wicked
complaint. (46:7)

The Judges each of them,

whose hearts were not deceived,
who did not abandon God may their memory be ever blessed.
(46:11)
Samuel was the last and greatest of the judges. He also offered sacrifices, a task
normally allotted to the priests. He anointed the first two kings Saul and David
and thereby established the monarchy. Even after his death, Saul called upon
him to prophesy.
-Samuel, the judge who offered sacrifice.
At Gods word he established the kingdom
and anointed princes to rule the people. (46:13)
Even after death his guidance was sought;
he made known to the king his fate. (46:20)
Then comes Nathan the greatest of the prophets in the time of King David whom
he castigated for his adultery with Bethsheba, and the murder of Uriah the
Hittite. But David repented and for this he became the greatest of Israels kings.
His exploits in battle have made him renowned forever.
After him came Nathan
who served in Davids presence. (47:1)
As for David,
As a youth he struck down the giant
and wiped out the peoples disgrace;
his hand let fly the sling stone
that shattered the pride of Goliath. (47:4)
With his whole heart he loved his Maker
and daily had his praises sung. (47:8-9)
To his Son Solomon he left his kingdom. His son built the First Temple and
established peace on Israels borders. He was renowned for his wisdom. But his
many foreign wives brought about his downfall.
Solomon reigned during an era of peace,
for God brought rest to all his borders.
He built a house to the name of God,
and established a lasting sanctuary. (47:13)
With song and proverb and riddle,
and with your answers you astounded the Nations. (47:17)

But you abandoned yourself to women

and gave them dominion over your body. (47:19)
With Solomons death, the kingdom of Israel split apart. Two tribes remained in
the South, becoming the kingdom of Judah and ten tribes built a confederacy
in the North, calling their kingdom, Israel. So despicable were the kings of both
nations, that Ben Sira does not mention their names among the heroes of
Judaism.
The sage now turns his attention to the awesome exploits of Elijah the prophet
and his worker of miracles, the protge Elisha.
How awesome are you Elijah! (48:4)
You were taken aloft in a whirlwind,
in a chariot with fiery horses. (48:9)
when Elijah was enveloped in the whirlwind,
Elisha was filled with his spirit. (48:12)
In life he performed wonders,
and after death, marvelous deeds. (48:14)
Of all the kings in both kingdoms of Judah and Israel, Ben Sira mentions only two
Hezekiah and Joshiah. Both were noted for their religious reforms. Hezekiah is
associated with the marvelous prophet Isaiah and the defence of Jerusalem in
the time of the Assyrian Sennacherib. Through the prophet Isaiah, Hezekiah was
granted an extension to his life. The visions of Isaiah contained many prophecies
of the coming of the Messiah.
Hezekiah fortified his city
and had water brought into it;
with bronze tools he cut through the rocks
and damned up a mountain site for water.
(48:17)
During his reign Sennacherib led an invasion,
- - -But they called upon the Most High God
and lifted up their hands to him;
He heard the prayer they uttered,
and saved them through
Isaiah. (48:18 & 20)
For Hezekiah did what was right
and held fast to the paths of David. (48:22)
As for Isaiah,

In his lifetime he turned back the sun and prolonged the life of the king. (2 Kings
20:1-6) (48:23)
He foretold what would happen till the
end of time, hidden things yet to be fulfilled. (48:25)
The name Josiah is like blended incense
- -- - For he grieved over our betrayals,
and destroyed the abominable idols. (49:1-2)
Briefly now, the sage mentions the prophets of the Exile, the twelve minor
prophets and the leaders of the Jews returning from Babylon Zerubbabel,
Joshua and Nehemiah.
As foretold by Jeremiah. They mistreated him who even in the womb had been
made a prophet. (49:7)
Ezekiel beheld a vision,
and described the different creatures of the chariot. (Ezek. 1:4-21)
(49:8)
Then too, the twelve prophets may their bones flourish with new life where they lie. (49:10)
How to extol Zerubbabel?
He was like a signet ring on the right hand,
and Joshua, Jozadaks son?
In their name they rebuilt
the altar
and erected the holy
temple. (49:11-12)
Exalted be the memory of Nehemiah
he rebuilt our ruined walls. (49:13)
Finally the sage mentions the High Priest, Simeon II, (219-196 BC) Whom it is
possible that Ben Sira knew personally. He renovated the Temple and fortified its
precincts. The sage likens him to many natural phenomena and is in awe of his
majestic presence at the altar of sacrifice. The description seems somewhat
overdone but is in keeping with Ben Siras love and dedication for the temple
and the priestly rites.
Greatest of his family, the glory of his people, was Simeon the priest, Son of
Jochanan. (50:1)
In whose time the house of God was renovated,
in whose days the temple was reinforced.

In his time the retaining wall was built

with powerful turrets for the temple precincts. (5:1-2)
His appearance is described in glowing terms.
Like a star shining among the clouds,
- - -like a rainbow appearing in the cloudy sky;
- - -like the fire of incense at sacrifice. (50:6, 7 & 9)
Wearing his glorious robes,
and vested in sublime magnificence,
as he ascended the glorious altar
and lent majesty to the court of the sanctuary. (50:11)
Then coming down he would raise his hands
over all the congregation of Israel;
the blessing of the Lord would be upon his lips,
the name of the Lord would be his glory.
(50:20)
The sage finishes this section of praise for the High Priest, turns 180 o and
proclaims against the Idumeans, Edomites and the Samaritans, enemies of the
Jews.
My whole being loathes two nations, the third is not even a people. The
inhabitants of Seir and Philistia and the foolish people who dwell in Shechem.
(50:25-26)
The last chapter of Ecclesiasticus contains two appendixes: a prayer (v.1-12) and
an autobiographical poem praising wisdom. (v.13-30)
The prayer is a prayer of thanksgiving for deliverance from his enemies, dangers
and sickness.
You were with me against those who rose up against me
- - -From many dangers you have saved me,
- - - I was at the point of death,
my life was nearing the
depths of Sheol
so I raised
my voice from the grave;
--then the Lord heard my voice
and listened to my appeal. (51:2, 3, 6 ,9 & 11)
He saved me from every evil
and preserved me in time of trouble. (51:12)
Ben Siras Pursuit of Wisdom

This concluding poem in the last segment of the book is an elegant twenty
three line alphabetic acrostic hymn that describes Ben Siras relationship to
Wisdom, his approach to wisdom though prayer, persistent study and instruction
(v.13-17) his purification from sin, his enlightenment, and ardent desire to
possess wisdom. (v.18-22)
When I was young and innocent,
I sought wisdom. (51:13)
I resolved to tread her paths;
I have been jealous for the good
and will not turn back.
I burned with desire for her, never relenting.
(51:18-19)
At first acquaintance with her, I gained understanding such that I will never
forsake her. (51:20)
As a final gesture, Ben Sira exhorts his co- religionists and others in general, to
follow him and seek wisdom.
take her yoke upon your neck;
that your mind may receive her teaching. (51:26)

The Book of Baruch

Baruch is a collection of several distinct pieces, grouped together because all
are too short to stand alone and all are set against the background of the fall of
Jerusalem in 587 and the exile. 16
Baruch is the well known assistant to Jeremiah. In the book of Jeremiah the
historical narratives about Jeremiah (19:1-20, 26, 36, 37 38, 40:7-43) are
usually attributed to Jeremiahs secretary Baruch. Who wrote the other parts of
the book of Jeremiah is not clear.
The fictional setting for the book of Baruch is Babylon. It is there that Baruch
reads his scroll to the Jewish king in exile, Jechoniah. The exiles respond by
sending gifts to Jerusalem for sacrifices in the temple. These gifts are supposedly
carried by Baruch to Jerusalem.
There is however a problem. The temple no longer exists. Also, there are no
historical records that depict Baruch being present in Babylon.

It is difficult to set a date for the composition of this collection of works. It is

definitely post exilic and probably collated well before the Christian era.
Although the work is attributed to Baruch, the fact of the matter is that the
author or authors are unknown. This is the case also for the editor.
As it stands now in the Greek version, the book is divided as follows: 1. Letter to Jerusalem (1:1-3:8)
a) Historical setting (1:1-9)
b) Confession of Guilt. (1:10-2:10)
c) Prayer for deliverance. (2:11-3:8)
2. Praise of wisdom. (3:9 4:4)
a) Importance of wisdom. (3:9-23)
b) Inaccessibility of wisdom. (3:24-36)
c) Wisdom is contained in the law. (3:37-4:4)
3. Baruchs Poem of Consolation. (4:5-5:9)
a) Baruch addresses the Diaspora. (4:5-9a)
b) Jerusalem addresses Neighbors. (4:9 b-16
c) Baruch addresses Jerusalem. (4:30 5:9)
4. Letter of Jeremiah (6:1-72)
1) Letter to Jerusalem
Historical Setting. (1:1-9)
Baruch read the words of the scroll in the hearing of Jeconiah, son of
Jehoiakim, king of Judah, and all the people who came to the reading. (1:3)
The scroll is reputed to have been read in the fifth year of the exile i.e. 582
B.C
The people responded by weeping, fasting and praying. They collected
Such funds as each could afford. These they sent to Jerusalem to Jehoiakim
the priest - - -at the same time he (Baruch) received the vessels of the house
of the Lord that had been removed from the temple. (1:5-8)
There are two points that need to be considered here. The first has already
been mentioned. In 587 Jerusalem was utterly destroyed. This included the
temple. So the priesthood also ceased to function. The second point is, that
the vessels referred to are different from the ones returned by Cyrus in 538
B.C. These apparently were silver vessels supposedly commissioned by
Zedekiah to replace those removed by Nebuchadnezzar in 597 B.C.
b) Confession of Guilt. 1:10-2:10
The Message to the priest in Jerusalem to pay for burnt offerings, sin offerings
and incense as well as grain offerings was meant not only to appease the

guilt of the exiles but also to pray for the king of Babylon Nebuchadnezzar
and his son Balthazzar. There is a good political reason to pray for the king.
But something is amiss. Balthazzar was the Son of the last king of Babylon,
Nabonidas, not Nebuchadnezzar.
We have sinned in the Lords sight and disobeyed him. We have not listened
to the voice of the Lord. (1:17-18)
The people of Judea had given themselves to worshipping idols. The people of
Jerusalem had compounded their sins by their behavior during the siege of
the Holy City.
We would eat the flesh of our sons, each the flesh of our daughters. (2:3)
c) Prayer for Deliverance. (2:11-3:8)
In this prayer, the exiles speak directly to God. They acknowledge the great
signs and wonders performed for their ancestors and ask that God relent in
his anger towards them.
Withdraw your anger from us for we are left few in number among the
nations where you have scattered us. (2:13)
They back up this plea with a cunning argument.
deliver us for your own sake; grant us favour in the sight of those who
brought us into exile, that the whole earth may know that you are the Lord,
our God and that Israel and his descendants bear your name. (2:14-15)
They acknowledge also the words of the prophets. We presume they are
referring to Jeremiah.
Bend your necks and serve the king of Babylon, that you may continue in
the land I gave you. (2:21)
Then comes a reference to the bones of their kings and ancestors being
exposed when Jerusalem fell.
And indeed they lie exposed to the heat of the day and the frost of night.
(2:25)
There are no historical records to show that his actually happened when the
Babylonians conquered Jerusalem.
In the Jewish culture,
Honourable burial was an important consideration because death was not a
complete annihilation. The dead in Sheol in some way experienced what was

done to the body. Hence for a corpse to be left unburied, the prey of birds and
beasts was a terrible fate. 18
Gods promises are recalled. When he gave Moses the law he warned
Israelites that if they failed to follow the law, they would be sadly reduced in
number and scattered among the other nations. And so it had come to pass.
God knew the Jews were a stiff necked people.
But in the land of their exile they shall have a change of heart; they shall
know that I, the Lord, am their God. I will give them a heart and ears that
listen. (2:30-31)
When this metanoia occurs God promises the exiles,
I will bring them back to the land I promised to their ancestors, to Abraham,
Isaac and Jacob; and they shall rule it. - - -and I will establish for them an
eternal covenant; I will be their God and they shall be my people; and I will
never again remove my people Israel from the land I gave them. (2:34-35)
Gods punishment was not for revenge, but to bring about a change of heart
in his chosen people. It was a process of purification.
2) Praise of Wisdom. (3:9-4:4)
a) The Importance of Wisdom (3:9-23)
Wisdom is important for it is the source of prosperity. The exiles are living
among pagans. These have no knowledge of wisdom. They are dead. So are
the exiles.
Defiled with the dead, counted among those destined for Hades?
You have forsaken the fountain of wisdom! (3:1112)
The rulers of peoples have heaped up silver and gold but their possessions
did not lead them to wisdom.
She has not been heard of in Canaan,
nor seen in Teman.
The descendants of Hagar who seek knowledge on earth.
The merchants of Medan and Teman. - - -These have not known the way to
wisdom. (3:22-23)
b) The Inaccessibility of Wisdom. (3:23-36)
Even the giants of before

huge in status, skilled in war. - - they perished for lack of prudence. (3:26-28)
The Israelites had legends about a race of giants, (Gen. 6:1-4) that existed
before the flood. Despite their prowess they did not possess wisdom.
Even going up to the heavens or crossing the great sea will not lead people to
wisdom.
none knows the way to her. (3:31)
c) Wisdom is contained in the Law (3:37-4:4)
Where is wisdom to be found? She is found in the Law given to Israel.
She is the book of the precepts of God,
the law that endures forever. (4:1)
The author urges the exiles to walk in the light of the law. Wisdom is
personified as the sun giving light.
Turn O Jacob, and receive her
walk by her light toward spendor. (4:2)
3) Baruchs Poem of Consolation (4:5-5:9)
a) Baruch addresses the Diaspora (4:5-9a)
The author using Baruch as a prophet, reminds the exiles that their grief and
downfall has a purpose. He calls them to have courage.
You were sold to the nations
not for destruction;
it was because you angered God
that you were handed over to your foes. (4:6)
Their ancestors had been slaves in Egypt. Now they are slaves in Babylon.
However the conditions in Babylon were not the grim conditions like those
under the Pharaoh.

b) Jerusalem addresses her neighbors. (4:9b-16)

Jerusalem is personified as a woman who has lost her husband as well as her
sons and daughters. She is bereft of all support. She acknowledges that the
cause of her loss is the many sins of her children.

Let no one gloat over me,

a wisdom, bereft of many;
For the sins of my children I am left desolate,
because they turned from the law of
God. (4:12)
She was conquered in brutal fashion by the Babylonians. The first conquest in
597 B.C was mild, but the second conquest in 587 B.C was devastating.
A nation ruthless and of alien speech,
that has neither reverence for old age
nor pity for the child. (4:15)
c) Jerusalem addresses the Diaspora (4:17-29)
In the early part of the address, Jerusalem is depicted as bidding farewell to
her people.
Farewell my children, farewell; (4:19)
Then she puts her hope in God that he will bring them back to her.
I have put my hope for you deliverance in the Eternal One. (4:22)
with mourning and lament I sent you away,
but God will give you back to me
with gladness and joy forever. (4:23)
Because the poem is written post exilic, the author knew of the return of the
exiles and the overturning of Babylon by Cyrus.
My children bear patiently the wrath
that has come upon you from God,
You enemies have persecuted you,
but you will soon see their
destruction
and trample
upon their necks. (4:25)
d) Baruch addresses Jerusalem (4:30-5:9)
Baruch responds to Jerusalems call to her exiled children. He confirms that
their captors will themselves be made captive and their city destroyed.
wretched shall be the cities where your children
were enslaved,
wretched the city that received your children.
(4:32)

Babylon will become the haven of demons. Even to this day, Babylon is a pile
of ruins where wild animals roam.
For fire shall come upon her
from the Eternal One, for many a day,
to be inhabited by demons for a long time. (4:35)
Baruch calls upon Jerusalem to put aside her clothes of mourning. God will
again dress her in splendor and glory. Already her children are returning from
exile.
Jerusalem, take off your robe of mourning and misery; Put on forever the
splendor of glory from God. (5:1)
Rise up Jerusalem! Stand upon the heights
look to the east and see your children
Gathered from east to west
at the word of the Holy One
rejoicing
that
they
remembered by God. (5:5)

are

4) The Letter of Jeremiah (6:1-72)

This letter seems to have been a later addition to the book of Baruch by the
unknown editor. Its setting is the beginning of the exile. It is purported to
have been written by the prophet Jeremiah.
This whole chapter is a sustained argument against the temptation to
worship Babylonian gods. 19
A copy of the letter which Jeremiah sent to those led captive to Babylon by
the king of the Babylonians, to tell what God has commanded him. (6:1)
In the letter, Jeremiah warns the exiles that they will be there for seven
generations. (6:2)
This seems to be a contradiction to the seventy years
prophesied in (Jer.29:10).
The number may be symbolic.
God is aware of the exiles condition. He assures them that he will keep
watchful care of them.
For my angel is with you, and he will keep watch on you. (6:6)
The idols of the Babylonians were made of wood and covered with gold or
silver. Jeremiah believes that the priests of Babylon are dishonest.

Sometimes the priests filch the gold and silver from their gods and spend it
on themselves, or give part of it to harlots in the brothel. (Temple
prostitutes) (6:9)
They the priests, dress up their idols in purple clothing; place crowns on their
heads; put a scepter in one hand and a dagger in the other hand; light lamps
to illuminate them; wall them in with bars and bolts against robbers,
Yet,
crawling creatures from the ground consume them and their garments, they
do not feel it their faces become sooty from the smoke in the temple. - - -they
are not gods; do not fear them. (6:19-22)
Jeremiah repeats this last line several times in his letter. He is quite sarcastic.
Since they have no feet, they are carried shoulder high, displaying to all how
worthless they are. (6:25)
Processions were a regular feature of the Babylonian cult. Women placed gifts
before the idols and the priests shaved their heads and their beards.
They (the priests) shout and wail before their gods as others do at a funeral
banquet. (6:31)
Jeremiah stresses the powerlessness of the Babylonian gods.
They neither save anyone from death, nor deliver the weak from the strong,
nor do they restore sight to the blind or rescue anyone in distress. The widow
they do not pity, the orphan they do not help. (6:35-37)
This is in marked contrast to the God of Israel who champions the cause of
the weak and cares for the widow and orphan.
Whoever is the real author of the letter, the details he writes are in
retrospect. It is clearly a post exilic work. Yet it serves to reinforce in the
minds of the post exilic community the worship of the true God of Israel.
The author condemns the senselessness of the Babylonian cult. The
Babylonians, despite the inability of their statues to achieve anything or work
miracles,
Are unable to abandon these gods, for they have no sense. (6:41)
As part of the cult, the prostitutes wait by the roads burning chaff as
incense. This is some form of aphrodisiac. They apparently have a cord over
their private parts which is broken when a client services them. A successful
prostitute,

mocks her neighbor who has not been thought thus worthy and has not had
her cord broken. (6:43)
When war comes, the priest deliberate where to hide and if a fire breaks out
in the temple they flee. Their wooden idols are consumed like the timbers
they are.
The author continues to ridicule the Babylonian Gods.
How much better to be a king displaying valour, or a handy tool in a house,
the joy of its owner, than these false gods. (6:58)
The wonders of the cosmos, the sun, moon and stars as well as lightning,
fulfill their useful purpose as ordained by God, but these wooden idols,
neither execute judgement nor benefit anyone. (6:63)
The author even compares the idols with wild beasts.
The beasts are better than they are beasts can help themselves by fleeing
to shelter. (6:67)
Lastly he compares them to
a scarecrow in a cucumber patch, providing no protection. (6:69)
By the end of the authors diatribe, the readers or listeners should well and
truly have got the point.

The Books of Maccabees

These two works were not written by the same author or group. They deal
with the same general period and subject, but from different points of view.
First Maccabees is actually the later of the two, written originally in Hebrew
around 100 B.C. Second Maccabees was written in Greek in Egypt about 120
B.C.
First Maccabees can be divided as follows:1.
2.
3.
4.

Crisis and Response. (1:1-2:70)

Leadership of Judas Maccabees. (3:1-9:22)
Leadership of Jonathan. (9:2312:53)
Leadership of Simon. (13:1-16:24)
21.

There were in fact four books of Maccabees. Only books 1 & 2 have entered
the Canon of Sacred scripture. The term Maccabees meaning designated
by God or more colloquially hammer, strictly speaking, is only applied to
Judas the son of Mattathias. The term hasmonean is more appropriate for

the family of Judas and his brothers. It is however thought to be an honorific

title meaning much the same as Prince.
The editors or authors of these two books are unknown. With regard to 2 nd
Maccabees, the author has abridged an original work by Jason of Cyrene. The
original in Hebrew was based on eye witness accounts of events. The original
has come down to us in a Greek translation. We are referring here only to 2 nd
Maccabees as the condensed work of Jason of Cyrene.
There are numerous letters (documents) in 1 st Maccabees which indicates
that the author had access to Temple archives as well as historical Seleucid
records.
Some features of the two books of Maccabees

They are works of History.

In many cases the numbers of soldiers and the number of the slain are
exaggerated.
The author of 1st Maccabees is an ardent nationalist. He has an
accurate knowledge of the geography of Palestine. He appears to have
been a resident of Jerusalem.
1st Maccabees is meant to show God at work in Jewish history.
It depicts fidelity to the law and an absolute faith in God.
The author of 2nd Maccabees was a resident of Egypt. He was steeped
in Orthodox Judaism.
2nd Maccabees stresses the importance of the Temple.
It contains a definitive theology of life after death and the need for
purification of sin. (Chp.12)
There are in 2nd Maccabees two significant stories that serve as models
of steadfastness. The martyrdom of the aged Eleazar, (Chp.6) and the
martyrdom of the seven brothers and their mother. (Chp.7)

1. Crisis and Response (1:1-2:70)

Beginnings (1:1-10)
Alexander, the son of Philip of Macedon, was a brilliant leader who
conquered much of Asia Minor, the Middle East, including Northern Africa
and the Persians under Darius. He even took part of the Indian
subcontinent. After Ghengis Khan, he is considered the second greatest
military leader the world has ever seen.
Though a young man, he became ill in Babylon and died in 323 B.C at the
age of 32. Wherever he went, Hellenism became the dominant culture.
After his death, his vast empire began to slowly pass into the hands of less
charismatic leaders. Two of Alexanders successors, the Ptolemies and the

Seleucids rose to prominence. The Ptolemies governed Egypt, while the

Seleucids governed Syria and most of Palestine.
In 190 B.C Antiochus III suffered a defeat by the Romans at Magnesia. He
was forced to pay a heavy tribute and give up his son Antiochus IV as a
hostage taken to Rome. The brother of Antiochus IV, Seleucus IV (187175) was murdered and this allowed Antiochus IV to return to Syria as
coregent with Epiphanes. When Epiphanes died in 168 B.C., Antiochus IV
assumed full control of the Seleucid empire. He added to his title the
name theos Epiphanes meaning God manifest. Thence forth he was
known as Antiochus IV Epiphanes.
when his kingdom seemed secure, Antiochus IV Epiphanes undertook to
become king of the land of Egypt and to rule over both kingdoms. (1
Macc.1:16)
His campaign was successful and he installed his nephew Ptolemy IV
Philometor as his unwilling puppet. (180-145) The real ruler of Egypt,
Ptolemy VIII Euegetes, evaded capture and retreated to Alexandria.
The Romans were furious and told Antiochus IV Epiphanes to get out of
Egypt when he invaded Egypt for a second time in 168 B.C. He had broken
the treaty of Apamea between his father Antiochus III and the Romans
agreed to in 188 B.C.
Rebuffled by the Romans, he decided to vent his anger on the Jewish
nation. Seeking to unify his realm, he imposed Hellenism on the Jewish
people.
Judaism was forbidden; Pagan altars were set up in the towns and cities,
Gymnasiums were built in many places and young men obliged to take
part in games; they had to participate in the nude, which was the Greek
way; circumcision was forbidden; He erected an altar to Zeus on the
sacred altar in the Jerusalem temple; the temple was stripped of its
treasures; the sacrifices offered on the new altar erected on the altar of
holocausts, were of unclean animals, especially pigs.
He insolently entered the sanctuary and took away the golden altar, the
lamp stand for the light with all its utensils, the offering table, the cups
and bowls, the golden censors and the curtain. The cornices and the
golden ornament on the faade of the temple he stripped it all off. And
he took away the silver and gold and precious vessels; he took all the
hidden treasures. (1 Macc.21-23)
Two years later Antiochus IV Epiphanes sent Apollonius commander of the
Mysians, (mercenaries from Asia Minor) with a strong force. He sacked

Jerusalem and built a citadel near the temple. This became a garrison for
foreign troops.
The king issued a decree imposing Greek customs and practices. The
people were forced to comply under the pain of death.
They also burned incense at the doors of houses and in the streets. Any
scrolls of the law that they found they tore up and burned. (1 Macc.55)
Apparently the Jews adopted Grecian shrines in their streets and in the
porches of their houses. 22
The king also decreed that once a month all the people of Judea were to
celebrate his birthday. The observance of Sabbaths, new moons,
traditional feasts was forbidden.
Many Jews complied with the new laws. Some however, faithful to the
covenant with God, chose to leave the cities, especially Jerusalem. They
preferred to die rather than profane God.
One such loyal Jew, Mattathias, a priest of the family of Joarib, left
Jerusalem. Taking with him his five sons, he settled in Modein, a village
twenty miles North West of Jerusalem.
When the kings man came to Modein to enforce the pagan worship,
Mattathias,
sprang forward and killed him upon the altar. At the same time he also
killed the messenger of the king who was forcing them to sacrifice, and he
tore down the altar. (1 Macc.2:24-25)
To entice Mattathias to comply ,the kings officer had offered him and his
sons the title of friends of the king. This was a regular order of nobility in
Hellenistic courts. It was a prestigious office. Mattathias preferred to be an
enemy of the king and a true servant of Israels god.
then he and his sons fled to the mountains, leaving behind in the city all
their possessions. (1 Macc.2:28)
Following the example of Mattathias and his family, many left Jerusalem
and sought refuge in the wilderness. One group sought refuge in caves.
The kings men followed them ready to do battle. It was the Sabbath. This
incident is referred to in the 2nd book of Maccabees.
Others who had assembled in nearby caves to observe the seventh day
in secret, were betrayed to Philip and all burned to death. In their respect
for the holiness of that day, they refrained from defending themselves. (2
Macc.6:11)

they died by suffocation caused by heaping brush against the caves

entrances and burning it. 23
The number of men, women and children who died in this manner was
considerable. When following the example of Mattathias and his friends
heard about the incident, they agreed
Let us fight against anyone who attacks us on the Sabbath, so that we
may not all die as our kindred died in their secret refuges. (1 Macc.2:41)
Despite this setback, many people flocked to join Mattathias and his
friends. One group in particular were the Hasideans. These were worthy
warriors of Israel, dedicated to the law. It is believed that this group was
the precursors of both the Essenes and later, the Pharisees. The word
Hasideans means pious ones.
Mattathias was an old man. Realizing his end was near, he gathered his
sons and in what amounted to a farewell speech, he reminded them of the
heroes of old. (1 Macc.2:51-64)
Then he blessed them, and he was gathered to his ancestors. - - -and was
buried in the tombs of his ancestors in Modein, and all Israel mourned him
greatly. (1 Macc.2:69-70)
Leadership of the growing army did not pass to Simon, the eldest son of
Mattathias, but to Judas. All who had joined, gladly followed him.
2) Leadership of Judas Maccabees. (3:1-9:22)
Judas defeats Apollonius and Seron. (3:10-26)
Apollonius was governor of Samaria. Gathering a large force recruited
locally, he sought to engage Judas on behalf of King Antiochus IV
Epiphanes. Judas heard of the advance and struck suddenly. In the battle,
Apollonius was killed.
Judas took the sword of Appolonius and fought with it the rest of his life.
(1 Macc.3:12)
When Seron, the commander of the Syrian army heard of Judas exploits,
he desired to gain honour by defeating Judas. He met Judas in battle at
Beth-heron. This was a pass leading up to the Judean hill country. Serons
force was much larger than that of Judas. However in the narrow pass, the
smaller force of Judas could rout a large army. That is what came to be.
Judas attributed his victory to God. The author uses the name heaven
rather than refer directly to God.

Many are easily hemmed in by a few; in the sight of Heaven, there is no

difference between deliverance by many or by a few; for victory in war
does not depend upon the size of the army, but on the strength that
comes from Heaven. (1 Macc.3:18-19)
When king Antiochus IV Epiphanes heard of the defeat of Apollonius and
Seron, he was furious. He gathered all the forces of his kingdom and did
an unusual thing.
He opened his treasury, gave his soldiers a years pay and commanded
them to be ready for anything. (1 Macc.3:28)
Seleucid kings paid their soldiers in advance. This meant that if they were
married, their families were supported while they were away. It also
engendered loyalty.
But the king found after this extravagance, that his coffers were empty. He
needed revenue. At the same time the Armenians under Atanias, had
succeeded in cutting themselves off from the empire. Other North Eastern
provinces were threatened by growing Parthian power.
He divided his army. Half of it, including the elephants he entrusted to
Lysias.
A noble of royal descent, in charge of the kings affairs from the
Euphrates River to the frontier of Egypt. (1 Macc. 3:32)
He also commissioned him to take care of his son Antiochus V with the
other half of his army he marched off into Persia in order to levy tribute
from the provinces east of the Tigris river.
Lysias appointed three men to invade Judea and carry out the kings
orders. They were to destroy the Israelites who revolted; sack Jerusalem;
settle foreigners in the occupied land and distribute Israelite land by lot.
These men were Ptolemy, Nicanor and Gorgias. All powerful men among
the kings friends.
The kings friends were divided into several classes depending on the
kings favour. These classes were as follows:friends, honoured friends, first friends and preferred friends. 24
It is not clear what category Ptolemy belonged to, but Nicanor was among
the kings first fiends and Gorgias was the commanding general of a
separate contingent of troops. Ptolemy was the governor of Coele- Syria
and Phonecia.

These armies came and set up their camps on the plain near Emmaus,
about twenty miles North West of Jerusalem in the Judean foothills.
Merchants in the region came to the camps expecting to be able to
purchase as slaves any Israelites captured in the forthcoming battle. They
would buy the prisoners at half the price that was currently paid in
Greece.
Judas assembled his army and went to Mizpah, a holy place of Jerusalem.
Here the army fasted and wore sack cloth, tore their garments and
sprinkled ashes on their heads. Then he commissioned officers to
command the units of his army. He permitted those building houses, just
married or just planted vineyards or even those who were afraid, to return
home.
Those remaining, Judas exhorted to bravery. They were defending the law,
the land, and their people. Judas engage with a contingent of Nicanor first
and despite its size, overwhelmed the superior force.
Their whole rear guard fell by the sword, and they were pursued as far as
Gazara and the plains of Idumea, to Azotus and Jamnia. (1 Macc.4:13)
These were cities in Philistine territory.
In the meantime, the army led by Gorgias searched vainly in the hills near
Emmaus for Judas army. Judas and his men plundered the camp of
Nicanors army taking much gold and silver left by the fleeing merchants
as well as large quantities of other treasure.
When the contingent of Gorgias saw what had happened to Nicanors
force, they lost heart and fled to Idumea. Judas would confront them at a
later date.
Those of the enemy who had escaped the battle reported its outcome to
Lysias. He was disturbed and discouraged. His forces had failed the king.
So the following year he gathered a new army and marched to Bethzur.
Judas met him in battle and when Lysias saw the engagement turning in
favour of Judas,
he withdrew to Antioch and began to recruit mercenaries so as to return
to Judea with greater numbers. (1st Macc.4:35)
Punishment and death of Antiochus IV. (2 Macc.9)
Antiochus retreated in disgrace from Persia. When his forces attempted to
rob the temples of Persepolis, the people there rose up and routed his

army. When he arrived in Ecbatana, news of the defeat of Nicanor reached

him. He was overcome with anger and vowed to
make Jerusalem the common graveyard of Jews. (2 Macc.9:4)
But God struck him down with excruciating pains in his abdomen. Ordering
his charioteer to speed faster he hurtled from the chariot and suffered
even greater pain. Finally, his body rotted and the smell even drove his
soldiers to avoid him. His torments made him give up his arrogance and
he vowed to make the Jews free.
Besides all this, he would become a Jew himself and visit every
uninhabited place to proclaim the power of God. (2 Macc.9:17)
All this was to no avail. He died a miserable death in a foreign land. His
foster brother Philip brought his body home. He had died in October of 164
B.C.
The Purification and Rededication of the Temple (1 Macc.4)
Judas had crushed his enemies and now turned his attention to the
temple. He took his army to Mt. Zion and everyone was shocked to see.
the sanctuary desolate, the altar desecrated, the gates burnt, weeds
growing in the courts as in a thicket or on some mountain, and the priests
chambers demolished. (1 Macc.4:38)
Judas chose priests dedicated to the law. These purified the sanctuary and
carried away the stones of the pagan altar to an unclean palace. Because
the altar of holocaust had been desecrated by the pagan altar that had
been built on it, Judas ordered it torn down and the stones stored until a
prophet could determine what to do with them.
Then they took uncut stones according to the law, and built a new altar
like the former one. (1 Macc.4:47)
They made new sacred vessels, lamp stand, altar of incense and the table
for the temple.
In December of 164, as soon as the Temple had been restored, the people
offered sacrifice on the new altar and rededicated the temple with much
singing and music.
For eight days they celebrated the dedication of the altar and joyfully
offered burnt offerings and sacrifices of deliverance and praise. (1
Macc.4:56)

This event was to be celebrated every year from now on for eight days
beginning on the twenty fifth day of the ninth month in the Jewish
calendar. (14 Dec.) It was to be called the Feast of Hanukkah or the
Festival of Lights.
Battles against Hostile Neighbors (1 Macc.5)
When the nations nearby heard of the dedication of the temple, they
become incensed with the Jews in their areas.
In quick succession, Judas attacked the Edomites, the Baenites and the
Ammonites, routing all of them, even burning down their towers and all
who had sought refuge in them.
When word came to him of the oppression of the Jews in Gilead and
Gentile Galilee (Phonecian coastal area), Judas was quick to respond.
He sent his older brother Simon with a large force to rescue the Jews in
Gentile Galilee, while he took a large force to free the Jews in Gilead.
Simon went into Galilee and fought many battles with the Gentiles. They
were crushed before him, and he pursued them to the very gates of
Ptolemais. (1 Macc.5:21)
Ptolemais was a city in Southern Phonecia. In later years it would become
known as Acco. Judas for his part crossed the Jordan and attacked the
strongholds of Gilead. The leader of the enemy was Timothy. When beaten
in one battle, he raised another army of Gentiles and recruited Arabians to
help him. The Arabians attacked Judas army but after a hard fight,
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. (2
Macc.12:11)
Judas agreed to make peace with them.
He then attacked the city of Caspin where the Jews shed much blood of its
inhabitants. Next to fall was the city of Charax. Then Judas went in pursuit
of Timothy at Karmion.
Timothy was captured by Jewish troops commanded by 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. (2 Macc.12:24)

They let him go for the sake of saving their relatives. Judas sacked
Karmion and burnt the citys temple where many had sought refuge. They
were all killed. Assembling all the Jews in Gilead with all their goods Judas
marched towards Jerusalem. When the army reached Ephron, a hill top
fortress in TransJordan about nine miles east of the Jordan River, the
inhabitants refused to let the Jews pass.
Judas attacked the city and as was his custom, put every male to the
sword. The others he took as spoils. Judas marched towards Jerusalem.
With his large column of people, he crossed the Jordan and entered
Jerusalem with great joy, in time to celebrate the Feast of Pentecost.
Prior to his return to Jerusalem, Judas had left some officers in defense of
Judea. Two of them, Joseph son of Zechariah, and Azariah, sought to gain
honor for themselves by attacking the army of Gorgias at Jamnia. This was
a mistake. They were soundly beaten, and were pursued to the frontiers of
Judea. They had disobeyed the orders of Judas and his brothers.
they were not of the family through whom Israels deliverance was
given. (1 Macc.5:62)
After the Feast of Pentecost, Judas sought to confront Gorgias in Idumea.
This he did. During the battle, a certain Dositheus caught hold of Gorgias.
However a Thracian horseman attacked Dositheus and cut off his arm by
which he was dragging Gorgias away as a capture. This allowed Gorgias to
flee to Marisa, but his army was beaten.
Judas retired with his troops to the city of Adullam. As it was the day
before the Sabbath when the battle had taken place, they observed the
Sabbath rest at that city. The next day, Judas and his surviving soldiers
returned to the battle field to claim the bodies of their fallen comrades.
Their intention was to bury them with their kindred in their ancestral
tombs. (2 Macc.12:39)
They were surprised to find that under the tunics of the dead were
amulets sacred to the idols of Jamnia, possibly taken from the previous
attack on Gorgias led by Joseph and Azariah. We are not told what shape
these amulets took. Jamnia was Philistine territory and their predominant
god was Dagon. They could have been symbols or miniature copies of
Dagon.
Then Judas did something that has become the basis for the churchs
doctrine on purgatory.

He then took up a collection among all his soldiers amounting to two

thousand silver coins (drachmas), which he sent to Jerusalem to provide
for an expiatory sacrifice.
(2 Macc.12:43)
Believing in the reward awaiting all who had gone to rest in godliness,
Judas considered it a pious and holy thought to pray for the dead, that
they may be loosed form the punishment due to their sins. In the
meantime Lysias learned of the death of Antiochus IV Epiphanes. He then
set up the young king Antiochus V son of Antiochus IV, and gave him the
title Eupator.
He was only nine years old and living in Syrian Antioch. But on his
deathbed, Antiochus IV had appointed Philip to the tutelage of his son.
Lysias accepted this deathbed command and gave full support to the new
king.
When Judas returned to Jerusalem he besieged the citadel manned by
foreigners and renegade Jews. Its proximity to the Temple was a thorn in
the side to pious Jews.
The successful exploits of Judas and the attack on the citadel alarmed
Lysias and
Antiochus V Eupator. So Lysias raised a huge army that
included many elephants distributed among the phalanxes of his troops.
Each elephant was outfitted with a strong wooden tower, fastened to it
by a harness; each tower held three soldiers who fought from it, besides
the Indian driver. (1 Macc.6:37)
To prepare the elephants for battle, the troops got them drunk on the juice
of grapes and mulberries.
Lysias took his army through Idumea and camped at Beth-zur. Judas met
him at Beth-Zechariah a little south of Jerusalem.
The battle was fierce. During it, one brave Israelite soldier Eleazar Avaran,
saw an elephant covered with royal armour. Believing the elephant was
carrying king Antiochus V,
He dashed courageously up to it in the middle of the phalanx, killing men
left and right, so that they parted from him. He ran under the elephant,
stabbed it and killed it. The beast fell to the ground on top of him and he
died there. (1 Macc.6:45-46)
But the royal army was too strong. Judas had to retreat. This enabled
Lysias to set up garrisons in Judea and mount Zion. Philip returned with
the army from Persia. When news reached Lysias that Philip wanted to
take over the empire, he was forced to make peace with the Jews and

grant them all their rights with regard to religious practices. The Jews
accepted the terms of peace and left their fortifications. The letter from
the king is found in 2 Macc.11:27-33.
But when the king entered Mount Zion and saw how the place was
fortified, he broke the oath he had sworn, he departed in haste and
returned to Antioch, where he found Philip in control of the city. He fought
against him and took the city by force. (1 Macc.6:62-63)
The Rise of Demetrius (1 Macc.7)
Demetrius I Soter (161-150), the oldest surviving son of Seleucus IV (187175 B.C) had been frustrated earlier by the Roman Senate in his bid to
succeed Epiphanes (175-164 B.C) whom he considered the usurper of a
throne rightly his. The Romans had recognized Antiochus V Eupator (164161 B.C) instead, feeling that they could better serve their own purposes
with a youth on the Seleucid throne. With the connivance of his friend the
historian Polybius, Demetrius finally escaped Rome and went to Tripolis,
where he set himself up as the rightful king. 25
The populace and army at Antioch came over to him.
The soldiers seized Antiohcus V and Lysias to bring them to him. When he
was informed of this he said `do not show me their faces. So the soldiers
killed them and Demetrius assumed the royal throne. (1 Macc.7:2-4)
Alcimus, desirous to become high priest, went to Demetrius and urged
him to do something about the Israelites who had succeeded in driving
out the Seleucid armies from the empires land in Palestine.
Demetrius chose Bacchides, one of the kings friends, and governor of
the region west of the Euphrates, to lead an expedition against Judas. He
sent also Alcimus, whom he appointed High Priest.
A group of Hasideans came to Bacchides and asked for a peaceful
agreement. Bacchides pretended to offer them peace. They trusted the
negotiator Alcimus.
But he arrested sixty of then and killed them in one day. (1 Macc.7:16)
Bacchides camped in Beth-zaith, twelve miles south of Jerusalem. Many
renegade Jews sought to join his army but,
He had many of the men who had deserted to him arrested and some of
the people also. He killed them and threw them into a great cistern. (1
Macc.7:19)

He then withdrew and left Alcimus in charge. With regard to the High
priesthood, Onias III had been in charge at Antioch but was murdered
through the machination of Menelaus. But Minelaus himself was deposed
and brutally executed by being hurled down from a tower into a heap of
ashes. (2 Macc.13:5-7)
With the High Priesthood vacant, it was a simple matter for Demetrius to
appoint Alcimus as High Priest. This did not sit well with Judas or loyal
Jews.
Judas saw the iniquitous oppression on the Jews wrought by Alcimus. So
Judas went about recruiting followers and punished any deserters he
found. Alcimus saw the rising strength of the Jews under Judas and
reported this to Demetrius. The king appointed Nicanor to lead an army to
destroy the Jews. He had previously escaped from a defeat by Judas. He
had a bitter hatred for the Jews.
He was full of deceit. He proposed peace to Judas who met him in a
friendly encounter. But Judas was informed that Nicanor sought to seize
him. The next time they met it was on the field of battle. He vowed to
burn down the temple after defeating Judas.
When they met in battle, Nicanor was one of the first to fall. Seeing this,
his soldiers threw down their weapons and fled. All the surrounding
villagers came out and cut them off. Not one of the enemy survived.
They cut off Nicnaors head and his right arm. (1 Macc.7:47)
Judas hung them on the citadel on Mt. Zion which was still garrisoned by
pagan soldiers.
Treaty with the Romans. (1 Macc.8)
Judas had heard of the reputation of the Romans. They were valiant
fighters and acted amicably to all who took their sides. (1 Macc.8:1)
They had conquered much of the Mediterranean world, Spain, Gaul,
Macedonia and Antiochus the Great, king of the Seleucid empire.
Antiochus the Great was Antiochus III, father of Antiochus IV Epiphanes.
He was beaten in battle at Magnesia in 190 B.C by Lucius Scipio.
Under the treaty of Apamea (188 B.C), he was forced to pay the costs of
the war, some 15,000 Euboic talents, a heavy tribute and to give hostages
(notably the future Antiochus Epiphanes) He was also forced to retire from
Asia Minor.

The Romans were governed by a Senate of 300 men. The author of 1

Maccabees claims that they met every day. This is not correct. They met
on three days every month. They appointed one man and sometimes two,
to rule the empire for one year, as Consul.
In order to put Demetrius off balance, Judas made a treaty with the
Romans. The Romans were already annoyed with Demetrius for his escape
from Rome.
So Judas chose Eupolemus, son of John, Son of Accos, and Jason, Son of
Eleazar, and sent them to Rome to establish friendship and alliance with
them. (1 Macc.8:17)
The Romans were amenable to the request of Judas. Bronze tablets were
drawn up and retained in the Capitol. A copy of the treaty was forwarded
to Jerusalem. (1 Macc.8:23-30) Moreover they also sent a stern warning to
Demetrius to cease his oppression of the Jews, otherwise they will make
war on him.
In the meantime when Demetrius heard of what happened to Nicanor, he
again sent Bacchides and Alcimus into the land of Judah with a strong
force. The encamped near Jerusalem. Judas took his small army to Elasa.
When the Jews saw the large force arrayed against them, they became
discouraged.
The Jewish army dwindled to only 800 men. Yet Judas went into battle
even though his closest confidants had advised against it.
If our time has come, let us die bravely for our kindred and not leave a
stain on our honour. (1 Macc.9:10)
Judas was surrounded and when he fell to the onslaught by Baccides, his
small band of surviving soldiers fled.
Jonathan and Simon retrieved the body of Judas their brother and buried it
in the tomb of their ancestors at Modein.
Israel wept for him with great lamentation. (1 Macc.9:20)
3) The Leadership of Jonathan (9:23-12:53)
After the death of Judas, Baccides chose renegade Jews to be masters of
Judea. These traitors hunted down the friends of Judas. The situation
became desperate. Those favourable to the brothers of Judas fled to the
wilderness of Tekoa and camped by the waters of the pool of Asphar. (1
Macc.9:33)

Jonathan was elected to replace Judas. He sent his brother John to the
Nabateans to store their baggage. But the tribe of Jambri attacked Johns
convoy, killed John and took all the baggage.
Jonathan avenged the death of John by ambushing a wedding party of the
tribe of Jambri. He then fled with his supporters to the marshes of the
Jordan. When Bacchides heard about this he brought his army to confront
Jonathan. After inflicting heavy losses on Bacchides army, Jonathan and
his men jumped into the Jordan and swam to its western bank. Bacchides
did not follow them.
Bacchides second attack on Jonathan (9:43-73)
Bacchides returned to Jerusalem and built strongholds at six strategic
locations. He took as hostages the sons of leading people in Judea and
locked them up in the citadel at Jerusalem.
Alcimus for his part ordered the wall of the inner court of the sanctuary to
be torn down. As the work was to proceed, he was struck down by a
cerebral hemorrhage.
His mouth was closed and he was paralyzed. (1 Macc.9:54)
He died in great agony.
Bacchides for his part returned to King Demetrius and the land was at
peace for two years. A group of lawless Jews plotted against Jonathan and
went to Bacchides advising him that Jonathan and his group could be
captured in one night only. So Bacchides came with a large force and
camped opposite Bethbasi where Jonathan was. Jonathan was informed of
the plot to capture him.
Jonathan left Simon his older brother in charge of the defences of
Bethbasi, while he went into the countryside and struck down Odomera
and his kindred as well as the tribe of Phasiron. Both groups had allied
themselves with Bacchides.
Simon took a band of men and burnt the siege engines Bacchides had
built and then attacked Bacchides army, routing it. Bacchides decided to
return to his own country. Seeing that Jonathan had the upper hand, he
agreed on peace terms with Jonathan. He released all the prisoners he had
taken as part of the agreement.
There upon he returned to his own land and never came into their
territory again.
(1 Macc.9:22)
However, he did not release the hostages locked up in the citadel.

There was peace in the land for five years.

Alexander Balas (10:1-14)
In 152 B.C. a rival for the Seleucid throne appeared and occupied
Ptolemais. His name was Alexander Balas who claimed to be son of
Antiochus IV. The Romans accepted him as the legitimate Seleucid king.
They had never forgiven Demetrius for assuming the throne without their
permission.
Demetrius knew he needed allies. He sent a letter to Jonathan authorizing
him to raise an army. The hostages in the citadel were returned to their
families. Jonathan took the opportunity to rebuild the walls of Jerusalem
and evict the gentiles from the six strongholds Bacchides had built
previously.
Not to be outdone, Alexander Balas also sent a message of peace to
Jonathan.
we have therefore appointed you today to be high priest of your nation;
you are to be called the kings friend and you are to look after our
interests and preserve friendship with us. (1 Macc.10:20)
He sent to Jonathan a purple robe and crown of gold.
Jonathan began to discharge the duties of High Priest in October 152 B.C.
at the feast of Booths. Demetrius was alarmed at the sudden turn of
events, so he sent a very long letter to Jonathan granting the Jewish
people many privileges. All taxes were lifted; captured Jews could be
returned without ransom; 30,000 Jews were to be enrolled in the kings
army and receive allowances; the cost of renovating the temple and
rebuilding the walls of Jerusalem would be borne from the Royal treasury.
(1 Macc.10:22-45)
When Jonathan and his people heard these words, they neither believed
or accepted them. (1 Macc.10:46)
They decided in favour of Alexander Balas and remained his allies
throughout his reign. (150-145 B.C)
There could not be two kings in the empire. So Alexander and Demetrius
met in battle in 150 B.C. Demetrius was vanquished. His army was
crushed and he himself was killed.
The Marriage of Alexander and Cleopatra (10:51-66)
Having assumed the throne, Alexander wished to established ties with
Ptolemy, king of Egypt. He proposed marriage to Cleopatra thea, daughter

of king Ptolemy. The king of Egypt agreed. Ptolemy and Cleopatra

journeyed to Ptolemais where an extravagant wedding took place.
Jonathan was also invited to the wedding. Some accusers of Jonathan
sought to discredit him before the king. Alexander would not listen to
them. Instead he clothed Jonathan in royal robes; promote him to the rank
of chief friend; appointed him as a general and a governor of an
expanded Judea.
Demetrius II (10:67-11:13)
Three years later, a new claimant to the Seleucid throne appeared. He was
Demetrius II Nicator. He had come from Crete with a group of mercenaries,
landed in Cilicia and proved to be a real threat to Alexander. He was the
son of Demetrius I. he appointed Apollonius as governor of Coele Syria.
(Palestine) Alexander hurried back to Antioch to secure the capital.
Apollonius gathered a large army and marched to Jamnia in Philistine
country. He sent a letter to Jonathan that was provocative. He challenged
Jonathan to battle. Jonathan marched to Joppa and took possession of it.
Then he met Apollonius on the plain near Azotus. Apollonius had the
advantage of many horsemen and archers. Yet with the intervention of
Simon and another group of soldiers, they crushed the footmen of
Apolloonius and dispersed his cavalry.
they fled to Azotus and entered Beth-dagon the temple of their idol to
save themselves. (1 Macc.10:83)
Jonathan sacked Azotus and the neighbouring towns and burnt down the
temple to Dagon with all those who had sought refuge in it.
when king Alexander heard of these events, he accorded new honours to
Jonathan. He sent him a gold buckle, such as is usually given to kings
kinsmen; he also gave him Ekron and all its territory as a possession. (1
Macc.10:88-99)
This gold buckle was the insignia of the highest rank in the royal court. It
was fastened to the purple cloak at the recipients shoulder.

The Alliance between Demetrius II and Ptolemy

Ptolemy VI Philometor sought to add part of the Seleucid empire to his
kingdom of Egypt. He did this deceitfully.

He set out for Syria with peaceful words, and the people in the cities
opened their gates to welcome him, as king Alexander had ordered them
to do since Ptolemy was his father-in-law. (1 Macc.11:2)
However, when he entered a city he left behind a strong garrison of his
troops there. He did this all along the sea coast and made a pact with
Demetrius II. When he came to Ptolemais where his daughter was, he took
her and gave her to Demetrius II.
Then he entered Antioch,
and assumed the Crown of Asia; thus he set on his head two crowns,
that of Egypt and that of Asia. (1 Macc.11:13)
Alexander was away stamping down a revolt in Cilicia. When he heard
what had taken place, he returned to confront Ptolemy. In the ensuing
battle Ptolemys forces were too strong for his army. He was beaten. So he
fled to Arabia to seek protection. This was a mistake.
Zabdiel the Arabian cut off Alexanders head and sent it to Ptolemy. But
three days later king Ptolemy himself died. (1 Macc.11:17-18)
He had been wounded in the battle with Alexander and died of his
wounds.
Alliance of Jonathan and Demetrius. (1 Macc.11:20-37)
Jonathan constructed siege engines and attacked the citadel in Jerusalem.
Demetrius II was enraged. He wrote to Jonathan to desist from this action
and invited him to Ptolemais to discuss the matter.
This was a risky undertaking for Jonathan. However he obliged the king
and took with him some priests and elders. He also prepared gifts of
silver, gold, apparel and many other things.
He went to the king at Ptolemais and found favour with him. (1
Macc.11:24)
Demetrius II confirmed Jonathan in the High Priesthood and enrolled him
in the order of Chief friends. He also granted Jonathan many of the
privileges granted by his father, Demetrius I. to this effect, he was given a
letter with the list of benefits, that he was to keep in safe custody.

Tryphos intrigue against Demetrius II (11:38-40)

When Demetrius thought that his kingdom was secure, he did a foolish
thing. He dismissed all his soldiers except the mercenaries he had hired
from the Mediterranean islands. The dismissed soldiers became hostile to
him. They now had no income to feed their families or themselves.
A certain Trypho went to Imalkue the Arabian who was raising Antiochus
VI, the son of the slain Alexander and asked that he be given into his care.
Demetrius received a request from Jonathan to withdraw the foreign
troops from the Jerusalem citadel. He agreed, but asked a favour from
Jonathan. He requested military assistance as, his dismissed soldiers were
rising up against him. Jonathan obliged. He sent 3,000 fighting men to
Antioch. They entered the city and slaughtered many renegade soldiers.
The city of Antioch capitulated.
When Demetrius Ii was sure of his royal throne, he broke all his promises
made to Jonathan.
Trypho returned to Antioch with Antiochus VI and the remaining renegade
troops of Demetrius II joined him. They warred against Demetrius II and he
had to flee. Trypho then proclaimed the sixteen year old Antiochus VI as
the rightful king.
The young king, probably on Tryphos advice, sent a letter to Jonathan
confirming Jonathan as the High Priest and making him one of the kings
friends. He was also granted governor of a wide area. Simon, Jonathans
older brother, was also honoured with the govenorship of the seacoast
from the region above Tyre down to the border with Egypt.
Jonathan heard that Demetrius II had returned to Syria with a large force.
He marched into Galilee to Kadesh. Jonathan responded by going to the
plain of Hazor. The enemy used masterful tactics and Jonathans men lost
heart and began to run away.
Mattathais, son of Absolom and Judas son of Calphi, stood their ground
and so did fifty other men. Jonathan tore his clothes in disgust and prayed
to God for deliverance. Then he and his small band charged the foreigners
with grim determination. Those Jewish soldiers running from the
battlefield, were inspired by Jonathans courage and rallied to him. With
their help, Jonathan turned certain defeat into victory.
Alliances with Rome and Sparta (1 Macc.12:1-23)
When Jonathan saw that the time was right, he chose men and sent them
to Rome to confirm and renew the friendship with the Romans. He also
sent letters to the Spartans and other places to the same effect. (1
Macc.12:1-2)

His envoys to Rome were favourably received. The Jewish ambassadors to

Sparta, Numenius and Antipater, were also well received.
The Romans gave the Jewish envoys letters to the authorities in various
regions to provide them with safe conduct back to Judea.
Jonathan reminded the Spartans of the amicable correspondence in the
past between king Arius, (Darius) and the High Priest Onias I (c.300 B.C)
He also claimed that both the Spartans and the Jews had the same
ancestral father, Abraham. This is highly doubtful, but is a literary device
of those times.
Other Campaigns of Jonathan and Simon (1 Macc.12:24-38)
Jonathan heard that Demetrius II had sent a strong army to come against
him once again. He met it at Hamath in upper Syria. When the enemy saw
that he was prepared they fled during the night. Jonathan did not pursue
them but turned aside against the Zabadeans, an Arab force, and struck
them down.
Simon meanwhile travelled as far as Askalon. Then he turned and took
Joppa by surprise, when he received information that the citizens there
were preparing to side with Demetrius.
Jonathan is captured (1 Macc.12:39-53)
Trypho was ambitious. He wished to take over the kingship from Antiochus
VI. He knew that he could not succeed in this if Jonathan remained strong.
Jonathan had been a staunch supporter of the young king.
Trypho set out with a large force and came to Beth-Shan. Jonathan
confronted him there with many men. Trypho had not expected this. So he
changed tactics.
He received him with honour. (1 Macc.12:43)
He invited him to reduce his army and bring only a small force to
Ptolemais. This Jonathan did, unaware of the danger he was putting
himself in. Trypho wanted to take him captive. So he dismissed most of his
troops, leaving two thousand on the plain of Galilee and taking 1,000 with
him to Ptolemais.
As soon Jonathan entered Ptolemais, the people of Ptolemais closed the
gates and seized him; all who had entered with him they killed with the
sword. (1 Macc.12:48)
Then Trypho sent soldiers and cavalry to eliminate the troops that
Jonathan had left on the plain of Galilee. When they saw their willingness

to die with determination, Tryphos men did not engage them in battle.
These soldiers made a tactical retreat to Judea. They were dismayed by
Tryphos treachery and all the Jews mourned the death of Jonathan,
unaware that he was still alive and held captive.

4. The Leadership of Simon (13:1-16:24)

When Simon heard the sad news about Jonathan, he left the coastal
regions and returned to Jerusalem. He called the people together. They
were full of fear. He vowed to avenge the death of Jonathan and those
slain in Ptolemais. The people were inspired.
You are our leader in place of your brothers Judas and Jonathan. (1
Macc.13:8)
Trypho moved from Ptolemais to invade Judea, bringing with him the
captive Jonathan. He sent ambassadors to Simon with the false charge
that Jonathan had owed him 100 talents of silver. He also demanded two
of Jonathans sons as hostages and then he would set Jonathan free.
Simon knew Trypho was lying. However he could not take the risk. He
needed to ransom Jonathan. He had to meet the demands of Trypho.
but Trypho broke his promise and would not release Jonathan. (1
Macc.13:19)
Trypho moved to ravage the countryside, but every move he made was
countered by Simon, who blocked his path. He was frustrated and left for
Galead. (Galilee) When he came near Baskama, he executed Jonathan. No
mention is made of the two boy hostages. Simon retrieved the remains of
Jonathan and buried them in Modein. Then he erected a monument in
honour of the members of his family. It was raised high so as to be visible
to ships passing down the coast.
Alliance of Simon and Demetrius II (13:31-42)
Trypho executed king Antiochus VI and put on himself the crown of Asia.
Simon knew not to trust Trypho. So he built up strongholds in Judea and
stored up provisions.
He sent men to help Demetrius II in Antioch in exchange for exemption
from taxation. Demetrius II replied favourably in a letter to Simon granting
his request and confirming privileges given before. He permitted Simon to
keep his strongholds and encouraged able Jews to be enrolled in his army.

Simon assumed the High Priesthood as well as military leader in March of

142 B.C.
Simon besieged the city of Gezer and the people begged Simon for terms
of peace. He expelled the inhabitants and replaced them with people who
observed the law. Then he turned his attention to the citadel in Jerusalem.
He surrounded it and starved the occupants into submission. The people
rejoiced with song and music at its capitulation. It had been a thorn in the
side of the people since its construction by Antiochus IV Epiphanes in 167
B.C.
Simons son John, had grown to manhood and so Simon placed him in
charge of the army. He himself retired to Gezer, the city he had
conquered, and built a residence there.

The Capture of Demetrius II (14:1-3)

Demetrius assembled his army and marched into Media to obtain help so
that he could fight Trypho. (1 Macc.14:1)
However, the Parthians under Arsaces VI (also called Mithradates I) (171138 B.C) had taken control of the Iranian Plataeu and Babylonia. In July
141 B.C. He defeated the Seleucid governor Dionysius. This forced
Demetrius into a campaign against Arsaces VI. Initially he had some
success, but he was eventually captured. Arsaces VI treated him kindly. He
even married him to the Parthian princess Rhodogune. 27
Demetrius was freed in 129 B.C. Unfortunately he was assassinated four
years later.
The Glory of Simon (14:4-15)
The land was at peace during the rule of Simon. The author of Maccabees
I, inserts a poem in his honuor extolling the successes and virtues of this
man, the oldest of the sons of Mattathias.
Among the other things,
he took Joppa for a port and made it a gateway to the Isles of the sea. (1
Macc.14:5)
This gave the Jewish nation its first port on the Mediterranean coast. It
allowed access to Cyprus, Rhodes and Crete.
He made himself master of Gazara (Gerzer), Beth-zur and the citadel. (1
Macc.14:7)

These were strategic victories leading to the elimination of all of Israels

enemies.
He helped all the poor among his people and upheld the law. He
renovated the temple.
The sanctuary he made splendid
and multiplied its furnishings. (1 Macc.14:15)
Renewal of the Alliances with Rome and Sparta (14:16-24)
It was a custom in the Greek period to renew treaties when a government
changed hands. Judas had made a treaty with the Romans. Jonathan had
done a similar thing when he succeeded Judas as leader. Not only the
Romans, but a new treaty to the Spartans. Simon sent emissaries to Rome
in 142 B.C. as part of the renewal, he sent a large gold shield worth a
thousand Minas. (Silver coins). The Spartans heard of the death of
Jonathan and were deeply moved. They sent a letter to Simon to renew
their friendship with the Jewish people.

Decree of the Jews Honouring Simon (14:25-49)

In 140 B.C. the people gathered in Jerusalem to grant official honours to
Simon. The land had prospered under his rule. He had resisted all the
enemies of their nation.
Simon rose up and fought for his nation, spending large sums of his own
money to equip his nations forces and give them their pay. (1
Macc.14:32)
This showed his greatness. In general, soldiers were paid from the royal
treasury.
He fortified cities and strongholds and settled them with Jews. He drove
out the gentiles from the citadel and garrisoned it with Jewish soldiers. He
built up the walls of Jerusalem.
All his deeds and accomplishments were inscribed on bronze tablets and
presumably attached to the porticoes surrounding the temple. His word
became law.
All contracts in the country shall be written in his name, and he shall be
clothed in purple and gold. (1 Macc.14:43)

This was befitting for one who had become not only supreme leader but
High Priest as well.
Copies of the decrees were deposited in the treasury. These were available
to Simon and his sons, because the positions of leader and High Priest
would now be hereditary.
Antiochus VII Reclaims the Seleucid throne. (15:1-14)
Antiochus VII was the son of the slain Demetrius I and a brother to
Demetrius II. His father had sent him to Pamphylia in Asia Minor for his
own safety. Demetrius IIs wife Cleopatra invited Antiochus VII to come to
Seleucia and marry her. This would grant him a claim to the throne of
Demetrius II, captured by the Parthians.
Antiochus VII wrote to Simon adivising him of his plans to land a force on
the coast of Palestine and reclaim the Seleucid throne from Trypho. He
confirmed to Simon all the privileges granted by his brother, and also
exemption from taxes. He even permitted Simon to mint his own coins.
This is something Simon never did.
I authorize you to coin your own money, as legal tender in your country.
(1 Macc.15:6)
In 138 B.C he landed on the Palestinian coast. The troops under Trypho
immediately rallied to Cleopatra and then joined Antiochus VII. Taking
advantage of the greatly diminished army of Trypho, he joined Trypho in
battle and defeated him.
Pursued by Antiochus VII, Trypho fled to Dor by the sea (1 Macc.15:11)
about fifteen miles South of Carmel. On land Antiochus VII besieged the
city while his ships cut off any chance of escape by sea.

Antiochus VII turns hostile towards Simon (15:25-41)

To assist Antiochus VII to besiege Trypho at Dor, Simon sent a large
contingent of elite troops as well as silver gold and equipment. Antiochus
rejected the help. He went so far as to demand that Simon return the
cities he had taken and fortified and any tribute money he had collected.
In lieu of the cities he asked Simon to pay 500 talents of silver.
He sent one of his friends to Jerusalem with this message. This was
Athenobius. Athenobius was amazed at the wealth and prosperity of the
city. When Simon received the kings message, he told Athenobius,

It is not foreign land we have taken, nor have we seized the property of
others, but only our ancestral heritage which for a time had been unjustly
held by our enemies - - -As for Joppa and Gazara, which you demand,
those cities were doing great harm to our people and our country. For
these we will give you a hundred talents. (1 Macc.15:33-35)
When Athenobius took Simons reply back to Antiochus, the king fell into a
rage to make matters worse
Tyrpho had boarded a ship and escaped to Orthosia. (1 Macc.15:37)
Orthosia was a port between Tripoli and the Eleutherus river. 28
The king sent Cendebeus with a large force of infantry and calvary to
wage war against Simon while he went in pursuit of Trypho whom he
caught at Apamea and executed.
John, one of Simons sons, informed Simon of the presence of Cendebeus.
Simon called his sons together and appointed John in charge of the army.
John raised a substantial force and moved to Modein to confront the army
sent by Antiochus VII.
When battle was joined John routed Cendebeus, but his brother Judas was
wounded.
The Murder of Simon and his Sons (16:11-17)
Ptolemy was governor of the plain of Jericho. But he was ambitious. He
wished to take over the Jewish kingdom for himself.
So he made treacherous plans to kill Simon and his sons. (1 Macc.16:13)
He invited them to a banquet at Dok. Simon attended with his sons
Mattathias and Judas. John did not come. He was at Gazara.
Ptolemy, served them a sumptuous banquet, but he had his men hidden
there. Then when Simon and his sons were drunk, Ptolemy and his men
sprang up, weapons in hand, rushed upon Simon in the banquet hall, and
killed him and his sons. (1 Macc.16:16)
Now he had only John to get rid of. Ptolemy wrote to Antiochus VII
requesting troops to accomplish this. He hoped to bribe officers and seize
Jerusalem. The plot was discovered and John was warned. He turned the
tables on his assassins. Ptolemy fled but not before Antiochus VII
destroyed the walls of Jerusalem.

John known as John Hyrcanus became ruler and High Priest of the Jewish
nation from 134 B.C. till his death in 104 B.C. Among his many
achievements was the rebuilding of the walls of Jerusalem.

The Second book of Maccabees

This book is not a sequel to 1 Maccabees. It was written by an
Alexandrian Jew several years earlier than 1 Maccabees during the time of
John Hyrcanus.
Some features of the Book

2 Maccabees records historical events that show Gods intervention

to protect his people.
The author presents his work as a digest of the five volume history
by Jason of Cyrene.
Faithful Jews suffer martyrdom rather than violate their faith.
The book witnesses to the resurrection of the Just. (7:9-14)
It illustrates the important work of prayers for the dead. (12:39-46)
and the intercession of the saints. (15:12-16)
It is written in Greek and this explains its rejection from Hebrew
Canon of Scripture drawn up in the late 1 st or early 2nd Centuries
A.D.
One important event cited is the Purification of the Temple of Judas
Maccabeus.
It includes two legends. One deals with the Sacred fire, the other
deals with the hiding of the Ark by Jeremiah. Both are improbable.

The Structure of 2 Maccabees

1.
2.
3.
4.
5.
6.
7.

Letters to the Jews in Egypt. (1:1-2:18)

The Compilers Preface. (2:19-32)
Heliodorus attempt to Profane the Temple. (3:1-40)
Profanation and Persecution. (4:1-7:42)
Victories of Judas and the Purification of the Temple. (8:1-10:9)
Renewed Persecution. (10:10-15:36)
Epilogue. (15:37-39) 30

1. Letters to the Jews in Egypt. 1:1-2:18)

The author of 2 Maccabees has at his disposal some documents in the form of
letters. How Jason of Cyrene, on whose work 2 Maccabees depends, came to
acquire these letters is unclear. He may have had access to Temple archives.

The two letters at the beginning of the book are out of sequence. The more
recent letter is placed ahead of the earlier one.
The first letter written from Jerusalem (?) to the Jews in Egypt was written in
124 B.C. It is a reminder to the authors co religionists to observe the feast of
Hanukkah. The purification feast of the Temple instituted by Judas
Maccabees.
It refers to the revolt of Jason the high priest and his introduction of Greek
practices. He is reputed to have obtained the office by bribery. The priesthood
fell into decline as the priests participated in Greek gymnastic games and
neglected the holy sacrifices.
The second letter written in 164 B.C. sent also to the Jews in Egypt mentions
the newly inaugurated feast of Hanukkah and invites them to celebrate it in
unison with the Jews of Jerusalem. The letter mentions Aretobulus. He was a
Jewish philosopher in Alexandria, purported to be the teacher of Ptolemy VI.
Philo-metor (180-145 B.C)
The letter describes Antiochus IV Epiphanes trip to Persia. He entered the
Temple of the Goddess Nanea and attempted to rob it of its treasures.
However the priests there closed the doors and eliminated the Syrians. We
know that Antiochus IV escaped and died later. It is thought that the author of
the letter has confused Antiochus IV with his father Antiochus III. Antiochus III
was killed while attempting to rob the temple of Bel in Elam. So the son was
not unlike his father in that regard.
There is also a reference to Sacred fire.
when our ancestors were being led into captivity in Persia, devout priests at
the time took some of the fire from the altar and hid it secretly in a dry
cistern. (2 Macc.1:19)
When the exiles returned fifty years later they could not find the fire but only
a thick liquid. Nehemiah ordered the returnees to prepare the sacrifice and
sprinkle the wood with the thick liquid (Naptha). When the sun heated the
sacrifice the wood burst into flames. Nehemiah ordered the rest of the liquid
to be poured upon large stones. (Probably heated)
A flame blazed up but its light was lost in the brilliance coming from the
altar. (2 Macc.1:32)
When the event became known to the king of Persia, (Babylon) he ordered
that the site of the liquid be fenced off. Being Zoroastrians, the Babylonians
held fire to be sacred.

The author states In the records (2 Macc.2:1) Later he elaborates that these
are records kept by Nehemiah and books that he collected. Judas did
something similar. Were both these collections sacred scripture? It is believed
that not all of them were such. In the absence of any details we have no idea
what they were.
The author refers now to the legend concerning Jeremiahs hiding of the Ark,
the altar of Incense and the tent, in a cave on Mt. Nebo.
He went to the very mountain that Moses climbed to behold Gods
inheritance. When Jeremiah arrived there, he found a chamber in which he
put the tent, the ark and the altar of incense, then he sealed the entrance.
(2 Macc.2:5)
The story is improbable.
A more plausible explanation why the Ark is no longer remembered by the
people of Israel to this day, is the tradition that follows: During the reign of King Manasseh, (687-642) the temple was profaned, idols
were set up there and in the high places. Priests loyal to the law, secretly
removed the Ark and had it carried to Egypt. It was deposited for 200 years in
a temple on Elephantine Island. Then it was transported along the Blue Nile
up into the Ethiopian highlands to Lake Tana. Eventually it was moved to
Axum where it remains today in a special chapel guarded by an Ethiopian
monk. No one is permitted to see it except the monk who guards it.
In his own time God will display it for the world to see.
2. The Compilers Preface (2:19-32)
This is the story of Judas Maccabeus and his brothers. The author now
proceeds to systematically relate how Judas fought the forces of Antiochus IV
Epiphanes and purified the Temple.
Few as they were, they plundered the whole land, put to flight the barbarian
hordes, regained possession of the temple renowned throughout the world,
and liberated the city. (2 Macc.2:22)
Because they were faithful to the law, Judas and his brothers were favoured
by God against impossible odds.
The author then states the main source of his information.
All this, detailed by Jason of Cyrene in five volumes, we will try to condense
into a single book. (2 Macc.2:23)

Apart from this work, nothing is known historically of Jason of Cyrene. Cyrene
(Libya) was adjacent to Egypt and there appears to have been cross
communication with Jewish communities in both countries.

3. Heliodorus attempt to Profane the Temple (3:1-40)

Simon of the priestly clan of Belgah, superintendant of the Temple quarreled
with Onias III High Priest (196-175 B.C) about the administration of the city
market. He could not best Onias III, so he went to the then governor of
coastal Phonecia, Apollonius of Tarsus.
And reported to him that the treasury in Jerusalem was full of untold riches.
(2 Macc.3:6)
The king Seleucus heard of this and was delighted. He had many debts. So he
moved immediately to confiscate the alledged treasures.
The king, Seleucas IV Phelopater (187-175 B.C)
chose his chief minister, Heliodorus and sent him to seize those riches. (2
Macc.3:7)
Heliodorus was a native of Antioch. Later he killed Seleucus IV in an
unsuccessful attempt to seize the throne. 31
When Heliodorus arrived in Jerusalem, he was graciously received by the holy
man Onias III, High Priest, who gave him an honest account of the deposits in
the treasury and their true purpose. The amount of 400 talents of silver and
200 talents of gold were well short of the immense wealth that Simon had
reported.
Heliodorus did not wish to fail the king, so he made plans to rob the treasury.
The priests and citizens were horrified. They prayed to God for the
preservation of the deposits.
It was pitiful to see the populace prostrate everywhere and the high priest
full of dread and anguish. (2 Macc.3:21)
Heliodorus arrived at the temple treasury with his body guards. He was ready
to carry out his task, when
there appeared a richly carparisoned horse, mounted by a fearsome rider.
Charging furiously, the horse attacked Heliodorus with its front hooves. Then
two other young men, remarkably strong, strikingly handsome and splendidly
attired, appeared before him. Standing on each side of him, they flogged him
unceasingly, inflicting innumerable blows. Suddenly he fell to the ground,

enveloped in great darkness. His men picked him up and laid him on a
stretcher.
(2 Macc.3:25-27)
The High Priest Onias III was alarmed that the king might suspect the Jews of
deliberately harming his envoy, so he offered a sacrifice for the mans
recovery.
The same young men dressed in the same clothing again appeared and
stood Before Heliodorus. `Be grateful to the high priest Onias, they told him.
`It is for his sake that the Lord has spared your life. (2 Macc.3:33)
Helidorus recovered and offered sacrifice for sparing his life. He returned to
king Seleucus VI bearing witness to what had taken place. He warned the
king,
The one whose dwelling is in heaven watches over that place and protects it,
and strikes down and destroys those who come to harm it. (2 Macc.3:39)
4. Profanation and Persecution (4:1-7:42)
Simon continued to plot for the removal of Onias III as high priest. Onias III
went to speak to Seleucus IV, the king, but found that Heliodorus had
assassinated him. Meanwhile the brother of Seleucus IV, Antiochus IV
Epiphanes, assumed the throne of his murdered brother.
Simon saw his opportunity to take over the High priesthood. He ingratiated
the new king with the promise that he would greatly increase the yearly
tribute if he was appointed High Priest. The new king agreed. So Simon
became leader of the Jews. He willingly embraced the Greek Jason. Also,
with perverse delight he established a gymnasium at the very foot of the
citadel, where he induced the noblest young men to wear the Greek hat. (2
MAcc.4:12)
The `Greek hat was the petasos, a wide-brimmed hat worn by Hermes,
the god of gymnastic skill. 32
Those young men who took part in the games, did so naked. This was the
Greek custom. The priest neglected the daily sacrifices to take part in the
games or be spectators.
When the games were held in Tyre, Jason sent 300 silver drachmas for
sacrifices in the Temple of Hercules so as to impress Antiochus IV. However,
the bearers of the money were unhappy with the money being used for
pagan sacrifices. They diverted the money to building triremes. These were
vessels with three banks of oars, used for war.

In 172 B.C. Antiochus IV Epiphanes sent an experienced diplomat, Apollonius,

to attend the coronation of Ptolemy VI Philometor of Egypt. The mother of
Ptolemy was Cleopatra I, a sister of Antiochus IV Epiphanes. The shrewd
Appolonius was also tasked with determining the attitude of the new Egyptian
king towards Antiochus IV. He found the young king to be hostile towards
Antiochus IV and reported as such back to Antiochus IV. This prompted the
Syrian king to move his army into Phonecia.
Three years later, Jason sent Menelaus to Antioch to deliver tribute to the
Syrian king. By bribery and flattery Menelaus managed to get Antiochus IV to
appoint him High Priest of the Jewish people. He had no virtues to warrant
this royal commission.
There was a revolt in Asia Minor against Antiochus rule. This took place at
Tarsus and Mallus. The people revolted because the tribute both cities had
been given as a gift to the kings concubine, Antiochus. So the king went
hurriedly there to suppress the insurrection.
Meanwhile Menealus stole some gold vessels from the temple in Jerusalem
and gave them to Andronicus, whom Antiochus IV had left in charge at
Antioch. When Onias III heard of the theft of the sacred vessels, he publically
denounced Menelaus. The situation was dangerous for Onias III, so he sought
refuge in Dapne near Antioch, in the temple of Apollo. Menelaus persuaded
Andronicus to murder Onias III, despite his having sought inviolable sanctuary
in the holy temple.
When Antiochus IV returned from Asia Minor, he was shocked at the
treacherous murder of Onias III. He immediately defrocked Andronicus,
stripping him of his royal robes and position as deputy.
he had him led through the whole city to the place where he had committed
the outrage against Onias III, and there put the murderer to death. (2
Macc.4:38)
While Menelaus was in Antioch organizing the murder of Onias III, he had left
his brother Lysimachus in charge in Jerusalem. This evil man stole a large
number of vessels from the Temple. The towns people rose up against this
outrage. Lysimachus turned his troops on to the citizenry, but the people
fought back and Lysimachus himself was killed.
Charges for all these sorded affairs were hurled against Menelaus.
Prosecutors representing the people went to Antiochus IV with the case
against Menelaus. By great cunning, Menelaus persuaded Ptolemy, governor
of Phonecia to speak on his behalf. The king acquitted Menelaus of all charges
and ironically had the good men, the prosecutors, put to death. This
emboldened Menelaus who only grew in wickedness.

Antiochus IV Epiphanes made a second incursion into Egypt in 168 B.C. His
first incursion had taken place the year before 169 B.C. He was victorious and
left his nephew Ptolemy VI to besiege the king of Egypt, Ptolemy VIII
Euergetes in Alexandria. When Antiochus IV invaded Egypt a second time, he
succeeded in being crowned king of Egypt at Memphis. However, he greatly
offended Rome by invading one of its allies. He had to retreat in disgrace.
While this was happening, Jason returned from the Transjordan where he had
fled to when Menelaus became High Priest. He heard that Antiochus had been
killed. Motivated by this false rumour, Jason gathered a force of sympathizers
and attacked Jerusalem. He hoped to take the city and depose Menelaus. He
did succeed in slaughtering many fellow Jews, but Menelaus was not taken.
He had found refuge in the citadel.
Jasons attempt to gain control of the Jews failed. He was forced again to flee
to the Ammonites. Eventually he was driven out from place to place including
Egypt, and sought refuge in Asia Minor, where he died in exile unmourned
and without a funeral of any king. Prior to all of this a strange cosmic vision
took place.
for nearly forty days, there appeared horsemen, clothed in garments of
golden weave, charging in mid air-companies fully armed with lances and
drawn swords. (2 Macc.5:2)
The people were mystified. They prayed that the vision was a good omen. As
events over the next few years played out, this was not the case. There were
many years of war and turmoil.
When Antiochus IV Epiphanes (God manifest) heard of Jasons attack on
Jerusalem, he thought all the Jews had revolted against his rule. He went into
a rage, set out from Egypt and took Jerusalem by storm. He massacred much
of the population, even women and children. Many of the survivors were sold
into slavery.
Antiochus IV with Menelaus as his guide, entered the sacred precincts of the
Temple and stripped the treasury of its contents. He returned to Antioch and
left a Phrygian, Philip to harass the survivors in Jerusalem.
The Abolition of Judaism (6:1-31)
Antiochus IV, desirous that all people in his kingdom should adopt Hellenism,
sent an Athenian senator to Judea to force the Jews to abandon the laws of
God and their traditions. He was also to set up a statue of Zeus in the Temple.
He built a second altar on top of the altar of holocausts and sacrificed pigs on
it, as was the Greek custom. Mt. Gerizim, the holy mountain of the

Samaritans was also changed to a site for a temple to Zeus, the host to
strangers. In both places they introduced temple prostitutes.
No one was allowed to keep the Sabbath rest, nor celebrate the traditional
feasts prescribed by law; circumcision was forbidden; the kings birthday was
obligatory for all and celebrated once a month. When the festival of Dionysius
(God of the grape harvest) took place,
All were compelled to march in his procession wearing wreaths of ivy. (2
Macc.6:7)
Those Jews who would not adopt Greek customs, were put to death.
A group of Jews retreated to nearby caves to observe the Sabbath in secret,
but were betrayed by their fellow men. Philip had troops surround the caves.
Those Jews inside refused to fight as it was the Sabbath. Philip had bushes
brought to cover the entrances. These he set alight and all the Jews in the
caves suffocated.
The author now digresses to discuss Gods dealings with his people. Though
he sends many trials and misfortunes he does not abandon his people.
He never withdraws his mercy from us. Although he disciplines us with
misfortunes, he does not abandon his own people. (2 Macc.6:16)
The Martyrdom of Eleazar. (6:18-31)
Eleazar, one of the foremost scribes, a man advanced in age and of noble
appearance, was being forced to open his mouth to eat pork. (2 Macc.6:18)
Eleazar remained faithful to the law and became a witness to its importance.
Some of those in charge of the unlawful sacrifice out of respect for his age
encouraged Eleazar to pretend to eat the unlawful meat. But he would not
accept their compassion for him, but remained steadfast and resolved to die
rather than set a bad example for the younger generation of Jews.
His words to his executioners hint at judgement after death.
Even if, for the time being, I avoid human punishment, I shall never whether
alive or dead, escape the hand of the almighty. (2 Macc.6:26)
So he gave himself to the torturers, who now hostile to the ninety year old
man, scourged and flogged him to death.
The Martyrdom of a Mother and her seven sons (7:1-42)

It also happened that seven brothers with their mother were arrested and
tortured with whips and scourges by the king, to force them to eat pork in
violation of Gods laws. (2 Macc.7:1)
This story was included by the author to show that not only the aged, but also
women and children were willing to die for the law. The king was enraged that
the seven brothers would not yield under the scourging. So
he gave orders to have pans and cauldrons heated, - - -and he gave orders
to have cut out the tongue of the boy who had spoken for the others, to scalp
him and cut off his hands and feet, while the rest of his brothers and his
mother looked on. (2 Macc.7:3-4)
Then the maimed boy, while still breathing, was thrown onto the heated pan
to fry.
The king believed such a spectacle would so frighten the mother and other
brothers to relent and eat the forbidden pork. It did not work. They were filled
with an heroic zeal for the law and the brothers went to their deaths,
suffering willingly the same dreadful torture.
When the youngest brother was left, the mother encouraged the frightened
child with great courage, and exhorted him with these words.
since it is the creator of the universe who shaped the beginning of
humankind and brought about the origin of everything, he in his mercy, will
give you back breath and life, because you disregard yourselves for the sake
of his law. (2 Macc.7:23)
The mother spoke to her youngest child in Hebrew. The king thought the
mother was ridiculing him, so he took the boy aside and offered him promises
of riches and happiness and a prominent position in his court. He appealed to
the mother to persuade him to relent. But she, noble in spirit spoke thus to
her last born,
Look at the heavens and the earth and see all that is in them, then you will
know that God did not make them out of existing things. In the same way
humankind came into existence.
(2 Macc.7:28)
This is the first time in the bible that the doctrine of creation being made out
of nothing was stated in sacred scripture. Having been exhorted by his
mothers words he refused to obey the kings commands and was led to his
brutal death, offering it up to appease Gods wrath against the Jewish nation.
Having witnessed the death of all her sons, the noble mother gave herself up
to the same fate. It is clear that this story is contrived in order to encourage
the people to remain faithful in the midst of persecutions.

In the mothers last words to her youngest son there is the hint of a belief in
the resurrection. It represents a considerable advance in Jewish
understanding of life after death.
accept death, so that in the time of mercy I may receive you again with your
brothers.
(2 Macc.7:29)
5. Victories of Judas and the Purification of the Temple (8:1-10:9)
The author does not mention the actions of Mattathias leading his family out
of Jerusalem to Modein twenty miles northwest of Jerusalem. There he
refused the kings order to commit unlawful sacrifice. He killed a Jew who
came forward to offer sacrifice, then fled with his family to the mountains.
Now the author introduces Judas Maccabeus as the leader of an insurrection.
Judas Maccabeus and his companions entered the villages secretly,
summoned their kindred, and enlisted others who had remained faithful to
Judaism. (2 Macc.8:1)
He began the rebellion against Antiochus IV, by guerrilla tactics. Swooping
suddenly on villages; setting them on fire and capturing strategic positions.
Each day he became bolder and Philip, the kings envoy, could not counter
his gains.
Out of desperation, Philip appealed for help from Ptolemy, the governor of
Cocle-syria and Phonecia. Ptolemy sent Nicanor one of the kings chief
friends, and an experienced general, Gorgias, governor of Idumea.
Nicanor was so confident of an easy victory, that he sent word to the
merchants in the coastal cities to join him. He would give tem ninety Jewish
slaves for one talent. This was a ridiculously low price for so many slaves. He
hoped to raise enough money to pay for the kings debt to the Romans. This
debt of 2000 talents arose from the terms of peace at Apamea in 188 B.C.
When the Romans defeated Antiochus III, the father of Antiochus IV
Epiphanes.
Before Judas went into battle against Nicanor, he assembled his fighting men
and read to them from the holy book and exhorted his men to remember
the valiant Jewish heroes of previous battles.
They were so fired up with zeal, that when battle was joined, they devastated
Nicanors army and looted their camp taking also the money brought by the
merchants to buy them as slaves. They shared the spoils of their victory with
their widows, orphans and kindred. However Nicanor escaped and fled to
Antioch. There he reported to Lysias who had been left in command of the
kingdom while Antiochus IV was in Persia attempting to levy tribute.

When Judas was away in Gilead, two Jewish commanders, Joseph and Azariah
took it upon themselves without permission from Judas to attack Jamnia
where Gorgias had retreated to.
Joseph and Azariah were routed and were pursued to the frontiers of Judea.
(1 Macc.5:60)
Death of Antiochus IV Epiphanes (9:1-29)
Antiochus IV had attempted to rob the temples in Persepolis, but was
attacked and routed by the townspeople. He had to retire in disgrace. When
he heard what had happened to Nicanor and his army, he resolved himself to
go to Judea himself and utterly destroy the Jews.
I will make Jerusalem the common graveyard of Jews as soon as I arrive
there. (2 Macc.9:4)
At that moment God struck him down with violent excruciating pain in his
intestines. He ordered his charioteer to drive faster but this caused him to be
thrown from his chariot and suffer pain in every part of his body. He had to be
carried on a litter.
His body began to rot inside and out. The stench was such that his soldiers
shunned him. In his misery he realized the power of God and vowed to
become a dedicated Jew if he lived. He even sent a letter to the Jewish people
to remember the privileges they had received, which was a blatant lie, and to
honour his son Antiochus V who would succeed him. There he died a
miserable death in a foreign land.
Before his death, he had summoned Philip one of his friends, and put him in
charge of the kingdom.
he gave his diadem, his robe and his signet ring so that he might guard the
kings son Antiochus, (Antiochus V Eupator) and bring him up to be king. (1
Macc.6:15)
The Purification of the Temple (10:1-9)
Maccabeeus and his companions, under the Lords leadership, recovered the
Temple and the city, they destroyed the altars erected by the foreigners in
the marketplace and the sacred shrines. After purifying the temple, they
made another altar. (2 Macc.10:1-3)
They celebrated for eight days just as was the custom for the feast of
booths. This became a yearly celebration called Hanakkah.

From 1 Maccabees we learn that Judas chose blameless priests devoted to

the law; these purified the sanctuary and carried away the stones of the
defilement to an unclean place.
(1 MAcc.4:42-43)
This unclean place was probably the Kidron valley where in times past child
sacrifice had taken place, and later it became the garbage dump for
Jerusalem.
6. Renewed Persecution (10:10-15:36)
Antiochus V put Lysias in charge of the government and replaced Ptolemy as
governor of
Coele-syria and Phonecia. Ptolemy had been treating the
Jews fairly and was denounced for this before the new king.
During this time, the Idumeans were harassing the Jews. After praying for
Gods help, Judas engaged the Idumeans and drove them from their
strongholds.
Timothy, who had previously been defeated in battle, gathered a large force
of foreign troops and calvary. He entered Judea determined to conquer the
Jews.
Judas and his men prayed for Gods help and went forth to engage Timothys
army.
In the midst of the fierce battle, there appeared to the enemy five majestic
men from the heavens riding on golden bridled horses, leading the Jews.
They surrounded Maccabeus, and shielding him with their own armour, kept
him from being wounded. They shot arrows and hurled thunderbolts at the
enemy, who were bewildered and blinded, and routed in utter confusion. (2
Macc.10:29-30)
Timothy fled to Gazara where he hid in a cistern. But he was discovered when
the city fell to the Jews. That is where Timothy and his brother Chaereas were
put to death.
The Defeat of Lysias (11:1-38)
The author of 2 Maccabees has misplaced this important event. He makes it
appear that the defeat of Lysias occurred after the death of Antiochus IV. Like
the defeat of Gorgias and the Idumeans, this is not the case.
Both battles occurred before the death of Antiochus IV and led to his desire
for revenge on the Jews. While Antiochus IV was undertaking his campaign in
Persia, and Media, he left Lysias in charge of the kingdom.

Lysias was angered at the defeat of Nicanor and Gorgias. He amassed a large
army of infantry and cavalry with the intention of capturing Jerusalem and
turning it into a Greek settlement.
He did not take Gods power into account at all, but felt exultant confidence
in his myriads of foot soldiers, his thousands of cavalry, and his eighty
elephants. (2 Macc.11:4)
Judas took up arms to confront Lysias.
Suddenly, while they were still near Jerusalem, a horseman appeared at
their head, clothed in white garments and brandishing gold weapons. (2
Macc.11:8)
The battle took place at Beth-zur, about twenty miles south of Jerusalem.
With the aid of their heavenly ally the army of Jews, led by Judas, routed
Lysias and his large army. The Jews fought like raging lions. Lysias himself
escaped only by shameful flight. He knew he could never defeat the Jews and
wisely sued for peace.
the king granted on behalf of the Jews all the written requests of Maccabeus
to Lysias.
(2 Macc.11:15)
This king is not Antiochus IV but his son Antiochus V Eupator. The letter is
misplaced. It comes after the death of Antiochus IV. Prior to his death
Antiochus IV sent the letter mentioned in 11:22-26, to Lysias from his sick
bed. He does a complete turnaround.
Our decision is that their temple be restored to them and that they live in
accordance with the customs of their ancestors. (2 Macc11:25)
At the same time, from his death bed, Antiochus IV Epiphanes sent a letter to
the Jewish elders. This is recorded in 11:27-33, in which he offers them an
amnesty and religious freedom. He also mentions sending Menelaus whom he
had appointed high priest, to reassure them. This did not go down well with
the Jews. He was hated for obtaining the position by bribery and for his brutal
treatment of his fellow men.
The ironic thing was that the Jews by their valour had already gained their
freedom and restored the temple with the death of Antiochus IV Epiphanes.
There was nothing his son Antiochus V Eupator could do about it.
The author now inserts a third letter, one coming from Rome. The Roman
legates to the East, Quintus Memmus and Titus Manius bear the good tidings
that they agree with the decisions of Lysias and want resolved any matters
that might give rise to discord. The Romans were masters of diplomacy.

Incidents at Joppa and Jamnia. (12:1-46)

In Joppa there was a Jewish community. It was basically a gentile city. Some of
the townspeople did not like the presence of Jews among them. They planned
a treacherous way of ridding the city of the Jews.
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. 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.
(2
Macc.12:3-4)
Judas and his followers were enraged at this horrendous episode and
marched against the murderers.
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 were shut, he
withdrew intending to come back later and wipe out the entire population of
Joppa. (2 Macc.12:6-7)
The people of Jamnia planned to wipe out the Jews in a similar fashion. So
Judas turned on them at night and set their fleet and harbor on fire. The glow
of the conflagration was visible as far as Jerusalem.
The author now introduces two narratives that had taken place before the
defeat of Lysias at Beth-zur. They are like stories in retrospect. The first is a
reference to Timothy who had enlisted the help of Arabians. Judas overcame
the Arabians and they sued for peace. Next he attacked and took the city of
Caspin. Eventually two Jewish captains, Sosipater and Dositheus, captured
Timothy, but by cunning, he was released and fled to Gazara. (2 Macc.10:32)
Where he ultimately met his fate. Judas then marched on Karnion, a place to
which Timothy had sent the wives, children and baggage of his army. He
defeated the defenders of Karnion and returned to Jerusalem.
The second story concerns the defeat of Gorgias, governor of Idumea, and
joint leader with Nicanor in the first major battle against the Jews. This battle
is also misplaced in 2 Maccabees. It occurs before the death of Antiochus IV.
Epiphanes.
Judas now reassembled his army and moved towards Jamnia on the coast. In
the ensuing battle some Jewish soldiers were killed. Gorgias himself was
captured but escaped by the intervention of a Thracian horseman. He fled to
Marisa (2 Macc.12:35). There is no further mention of Gorgias from then on.

After the battle, Judas rallied his scattered army and retired to Adullam. They
kept the Sabbath rest there. The day after the Sabbath they returned to the
battle area to retrieve for burial the bodies of the Jewish soldiers who had
been slain. But they were surprised.
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. (2 Macc.12:40)
The Jews praised the ways of the Lord and proclaimed him a just judge. Judas
took up a collection from among his soldiers of two thousand silver drachmas,
and sent it to the temple in Jerusalem, now restored, for a sin offering for the
fallen.
He believed in the resurrection of the dead. Were this not so, the collection
would have served no purpose.
but he did this with a view to the splendid reward that awaits those who had
gone to rest in godliness. (2 Macc.12:45)
This incident has become the basis for the churchs doctrine on purgatory
and the expiatory value of prayer for the departed.
it was a holy and pious thought. Thus he made atonement for the dead that
they may be absolved from their sin. (2 Macc.12:45-46)
This represented a seismic shift in Jewish thinking concerning life after death.
The Death o f Menelaus. (13:1-8)
In 163 B.C. Antiochus V Eupator began to invade Judea with a large force.
With him was Lysias who had been defeated previously when he tried to
capture Jerusalem and Menelaus, the renegade Jew, who had bribed
Antiochus IV of the position of High Priest.
However the new king Antiochus V became aware that Menelaus was indeed
a trouble maker. He ordered his execution nat Beroea. (Alippo in Syria) There
was a tall tower there, seventy feet high full of ashes. Menelaus was hurled
down from its circular rim into the ashes. There was no escape. So this man
who had instigated great suffering for his fellowmen died deprived of a burial.
Battle of Modein (13:9-17)
While the king was advancing with his large force, Judas met with the Jewish
elders and all agreed that they would no longer accept Gentile rule in Judea.
So Judas summoned a modest force of fighters. He took the kings army by
surprise. He made a night attack with his most valiant men and filled the
enemy camp with terror and confusion and then retreated.

The king was not deterred. He changed tactics and made two attempts to
take the Jewish stronghold at Beth-zur. Both were unsuccessful.
News came to him that Philip, his mentor had claimed the Seleucid throne in
Antioch. He was dismayed. He was compelled to make peace with the Jews
and return with his army post haste to Antioch.
When Antiochus V reached Ptolemais, the people objected to the terms of the
peace treaty with the Jews. However, Lysias met with the people and
defended the kings actions. He calmed the crowds. Antiochus and Lysias
proceeded to Antioch and routed Philips forces.
The Rise of Demetrius 14:1-11)
In the year 151 B.C. Demetrius I Soter son of Seleucus IV landed at Tripolis
and had at himself up as the rightful king without Romes permission. The
populace and army at Antioch came over to him. He executed Antiochus V
Eupator and Lysias.
Alcimus a former high priest following the death of the wicked Menelaus,
provoked Demetrius I to instigate are assault against Judas and his people.
As long as Judas is around, it is impossible for the government to enjoy
peace. (2 Macc.14:10) This was a lie.
Dealings with Nicanor. (14:12-36)
The king immediately chose Nicanor, who had been in command of the
elephants, and appointed him governor of Judea. (2 Macc.14:12) He had
escaped from Rome with Demetrius. This was Nicanor who served under
Antiochus IV Epiphanes and was defeated by Judas,
(1
Macc.3:38-4:27) in the foothills of Emmaus.
Judas sent a force of fighters to Adasa under the leadership of Simon his elder
brother. The Jews were caught in a surprise attack and had to retreat. Nicanor
became aware of the courage of the Jews in defending their homeland. He
extended to them pledges of friendship. Both Nicanor and Judas assented to
a treaty at a conference held with respect on both sides. Incanor stayed on in
Jerusalem and
always kept Judas in his company. (2 Macc.14:24)
This narrative is quite different to the story of Nicanor presented in 1
Maccabees.
Alcimus did not agree with the friendly ties between Judas and Nicanor. He
stirred up trouble with a slanderous report to Demetrius I.

The king wrote to Nicanor,

stating that he was displeased with the treaty and ordering him to send
Maccabeus at once as a prisoner to Antioch. (2 Macc.14:27)
This letter dismayed Nicanor. However, he sought by subterfuge to carry out
the kings order. His dealings with Judas became harsh and sour. Judas
perceived the danger he was in and went into hiding.
Nicanor went to the temple and threatened the priests that he would destroy
the temple if the priests did not divulge the whereabouts of Judas. In its place
he would build a temple to Dionysius. The priests did not know Judas hiding
place. Expecting the worst they stretched out their hands in supplication not
God for his intervention.
Martyrdom of Razis (14:37-46)
One of the elders of Jerusalem, Razis, a devout and hoyl man was denounced
to Nicanor. Nicanor sent 500 soldiers to arrest him. He hid himself in a tower.
When the troops forced the outer gate he turned his sword on himself. He
failed to make a fatal blow.
he gallantly ran up to the top of the wall and courageously threw himself
down into the crowd. (2 Macc.14:43)
With blood gushing from his body he tore out his entrails and flung them into
the crowd. He believed I nthe resurrection of those who died piously. With his
last breath he called upon the Lord of life and of spirit, to
give these back to him again. (2 Macc.14:46)
Meaning not only his entrails, but his whole body
when Nicanor learned that Judas and his companions were in Samaria, he
decided he would attack them in complete safety n the day of rest. (2
Macc.15:1)
What he did not realize that Judas and his followers had decided to fight on
any day including the Sabbath.
In utter boastfulness and arrogance, Nicnaor had determined to erect a
public victory monument over Judas and his companions. (2 Macc.15:6)
This public victory monument was a heap of stones covered with the arms
and armour of the fallen enemy. 33

Judas exhorted his men, mindful of te heavenly help they had received in the
past. He related to them a dream he had had. He saw invision the holy man
Onias III praying with outstretched arms for the whole Jewish community.
Then in the same way another man appeared distinguished by his white hair
and dignity, with an air of wondrous and majestic authority. Onias then said of
him, This is a man who loves his fellow Jews and fervently prays for the
people and the holy city the prophet of God, Jeremiah. Stretching out his
right hand, Jeremiah presented a gold sword to Judas. As he gave it to him he
said, `Accept this holy sword as a gift from God; with it you shall shatter your
adversaries.
(2 Macc.15:13-16)
Jeremiahs prayer in heaven has been taken in the Roman Catholic tradition
as a biblical witness to the intercession of the saints. 34
Judas saw arrayed before him the massive army of Nicanor. At Mizpah he had
made supplication for Gods help. Then he moved his force to the plain of
Emmaus and sent home those he perceived were not as determined to fight
as himself. (1 Macc.3:56)
Nicanor and his troops advanced to the sound of trumpets and battle songs.
But Judas and his troops met the enemy with supplication and prayers.
Fighting with their hands and praying to God with their hearts. (2
Macc.15:25-27)
The Jews fought with great courage. When the battle was over, Nicanors
body was found among the fallen Judas ordered Nicanors head and right arm
up to the shoulder to be cut off and taken to Jerusalem. These he had hung
on the walls of the citadel which was still at that time garrisoned by Syrians.
Having narrated this battle, the author of 2 Maccabees ends his history. The
rest of the events are recorded in the later book, 1 Maccabees. These are the
death of Judas; the rise and death of Jonathan; the rise and death of Simon;
finally, the reign of John Hyrcanus, son of Simon, as High Priest and leader of
the Jewish nation.
The Book of Esther
Is a novel that emphasizes Gods fidelity to his people. It had come down to
us in a Hebrew version and a Geek version. The Greek version has substantial
additions that the Protestant Reformers rejected.
The Greek additions were declared canonical by the council of Trent. (154563 AD) 35
It is believed that the Greek additions were inserted in the Hebrew original,
sometime in the 2nd Cent. B.C in either Egypt or Palestine.

What is the basic story in the Novel?

It is set in the Persian Empire at the time of the emperor Ahasuerus. (loosly
based on Xerxes 485-464 B.C) This is a man who makes decisions for trivial
reasons. In his court is a wicked minister named Haman who harbours a great
resentment for the Jewish people deported there. he palns to kill them all. to
do this he must obtain a kings decree.
The king was pleased with Haman and placed him second in command of the
empire. Wherever he went all people had to kneel in his honour and bow
down, by royal decree. Mordecai, a Jewish elder refused to do so. This
infuriated Hama so he asked king Ahaseurus to issue an edict to destroy all
the Jews in his kingdom. The king permitted Haman to write such a decree to
all the provinces so that on a specific date all the Jews would be eliminated in
every province.
Because of her outstanding beauty Esther had replaced Queen Vashti as the
royal consort. She reported the edict to her uncle Mordecai and urged all the
Jews in Susa to fast and pray to God for deliverance. With Mordecais help she
planned two banquets to which she invited only the king and Haman. The
king was so pleased with her beauty, that he granted Esther any request she
would make. She asked that her people be spared. Ahsasuerus was shocked
that such a decree had been written and immediately revoke it. In his disgust
for Haman, the author of the edict, he was impaled on a post he had
prepared for the execution of Mordecai, when the king was made aware that
Mordecai had once saved his life, he promoted Mordecai to be second only to
him in the empire.
The Jews remember their deliverance on the Feast of Purim. (a Babylonian
word Pur meaning Lot. The ancient people cast lots to determine the
most propitious day for carrying out an important event.)
The Greek Additios
Addition A
Introduction one of the main characters in the novel. He is Mordecai of the
tribe of Benjamin, taken as captive when Jerusalem fell to the Babylonians.
He resided in the city of Susa.
He had a dream.
two great dragons advanced, both poised for combat. (Esther 4:4)
Great Evil had come upon the peoples of the earth. They cried out to God for
deliverance and a flood of water arose and the sun broke forth and God
vindicated his people.

This is apocalyptic writings showing the overturning of nature and a final

victory of good over evil on a cosmic scale. This meaning of the dream never
came to Mordecai. He pondered it often, wondering what is portent was.
Mordecai was lodged in a royal courtyard guarded by two Eunuchs, Big than
and Teresh one day he overheard them plotting to assassinate king
Ahasuerus. He reported to the king and the two enuchs were executed. One
other official in the kings court, Haman, was part of the conspiracy but never
caught. Because of this, he held a great hatred for Mordecai.
This goes counter to the Hebrew version of Esther, wherein the reason for
Hamans hatred of Mordecai was based on Mordecais refusal to bow down to
him when he passed by as he was an important person in the court of
Ahasuerus.
Addition B
This is a letter with the kings authority, that is written by Haman in the kings
name. it was sent to the governors of all one hundred and twenty seven
provinces in the empire.
The letter exalts Haman who is depicted as
outstanding for good will and steadfast loyalty and who has gained a place
in the kingdom second only to me. (B:3)
Then the letter purports to explain that Haman has brought to the kings
attention, the presence in his empire of a nation that lives
by divergent and alien laws, is inimical to our government, and does all the
harm it can to under name the stability of the kingdom. (B.5)
Herman is referring to the Jews.
Then he includes in the letter a kings edict commanding the death of this
querrelous people the Jews,
on the fourteenth day of the twelth month, Adar of the current year. (B:6)
All of the Jews in every province are to be exterminated.
Addition C
Because of the imminent threat of the extinction of his people Mordecai
rpayed to the Lord. He first proclaims that his failure to bow to Haman is not
out of arrogance but because,
I acted as I did so as not to place the honour of a mortal above that of God.
(C:7)

He pleads with God to intervene in this perellous situation,

Do not spurn your portion, which you redeemed for yourself out of the land
of Egypt. (C:9)
Mordecai was not the only one crying out to God in desperation.
All Israel cried out with all their strength, for death was staring them in the
face. (C:11)
Queen Esther removed her splendid garments and replaced them with
clothes of mourning and covered her head in dung (dirt) and ashes. She
prayed in earnest for Gods forgiveness of Israels sinfulness in worshipping
idols. She begged the Lord to do away with the kings decree.
do not let our foes gloat over our ruin. (C:22)
She asked for wisdom to turn the kings heart and get him to repeal the royal
edict. Although she was Queen, she could not come into the kings presence
unless called to do so.
Addition D
Three days after she ended her prayers, Queen Esther arrayed herself in her
finest clothes and went with two maids into the kings presence,
unannounced. This would normally lead to instant death.
The king was angry.
Queen Esther staggered, turned pale and fainted. The king sprang from his
throne with his anger changed to concern. He held the queen in his arms and
when she revived he reassured her of her safety. He touched her with the
royal scepter, a sign that she was free to speak. But she was still afraid and
fainted again. The king and his attendants revive her again and she finds the
courage to request his presence and that of Haman at a special banquet that
she would prepare.
The Hebrew version does not have all the drama that the Greek author has
inserted into the story. In the Hebrew version Queen Esther does not faint,
but is immediately permitted by King Ahasuerus to come near the throne.
The Banquet is not in honour of the king, but a ruse to trap Haman. During
the first banquet, the king, captivated by the Queens beauty, offers her
anything her heart desires. He requests a second banquet for the king and
Haman.
That night the king has one of his attendants read to him from the chronicles
of the court. He is surpsied to hear of Mordecai saving him from

assassination. He had no honoured Mordecai for his action. He moved quickly

to rectify the situation nby raising him to the position of second in the land.
Much to Hamans disgust, Haman is forced to lead Mordecai through the
public square. Mordecai is clothed in royal robes and rides on the kings own
royal charger.
This account above, comes only from the Hebrew verison of the story.
At the second banquet, Hamans deceit is uncovered and he ended up being
impaled on the very stake he prepared for Mordecai. The king revokes the
edict penned dictates a new letter repealing the death sentence on the Jews.
It is distributed throughout the empire.
Addition E
The Hebrew version does not contain a copy of the Royal edict negating the
decree written by Haman. So the Greek author inserts one full of Philosophy
and honuoring the Jews.
He talks first of all about misplaced ambition.
Many have become more ambitious the more they were showered with
honours through the bountiful generosity of their patrons. (E:2)
The author obviously has Haman in mind.
uncapable of dealing with such greatness they even begin plotting against
their own benefactors. (E:3)
The ancient near East is replete with stories of such treason, betrayal and
bloodshed.
This be verified in the ancient stories that have been handed down. (E:7)
The author now names Haman as one such traitor, calling him not even a
Persian but the son of a Macedonian. The author rightly accuses him of
weaving intricate webs of deceit, he demanded the destruction of Mordecai
our savior and constant benefactor, and of Esther, our blameless royal
consort, together with their whole nation. (E:13)
Having set the stage, the Greek author now comes to the most important
part of the letter.
He first claims that the Jews,
are not evildoers, but rather are governed by very just laws. (E:15)

Having gilded the lily he now has the king ask his far flung officials to
ignore the decree issued by Haman. As all royal decrees are irrevocable te
king is faced with the delicate situation of righting a grievous wrong by
appealing to justice.
The author, cognizant of the need to promote remembrance of this event
through the celebration of Purim, even suggests that the king himself
wishes the Persians to join in the festival of joy.
You too must celebrate this memorable day among your designated feasts
with all rejoicing. (E:22)
Highly unlikely. Certainly, there are no records to verify this during Israels
exile.
Addition F
The Greek author now interprets Mordecais dream mentione in Addition A.
The teny spring he saw that grew into a river is Esther. The two dragons
poised for combat were Mordecai and Haman.
The nations are those assembled to annihilate the Jews. God intervenes and
rescues his chosen people.
For this purpose he arranged two lots. One for the people of God, the second
for all the other nations. (F:7)
This reinforces the concept of the feast of Purim. (Lots)
In the postscript, the author refers to several Ptolemies. These were Greek
kings reigning in Egypt. The value of the postscript (F:11) helps to date the
Greek version of Esther between 116 B.C. and 48 B.C.
The feast of Purim is mentioned in 2 Maccabees 15:36 as Mordecais Day,
which was written around the year 124 B.C. Even though the Book of Esther
is a novel, it highlights the following:

The deliverance of the Jewish people who call upon their God in prayer.
The painful problem of how to be faithful in a foreign environment.
People in exile must co operate with the ruling authorities.
All, no matter what rank e.g. Queen, must apply themselves for the
good of the people.
The story is a reminder of the need for courage and patience when one
has to live in a foreign and sometimes hostile land.
The Greek additions dampen down the story somewhat, but do serve
to place an emphasis on a saving God and provide a basis for the
celebration of the Feast of Purim.

The Greek Additions in the Book of Daniel

The first to be considered is the Prayer of Azariah and the hymn of the
three young men. (3:24-90)
Azariah is the Greek name for Abednego. (1:7)
The prayer that the inspired author has put in the mouth of Azariah is a
prayer for the community and includes a confession of national guilt.
Background
King Nebuchadnezzar, king of Babylon, had a golden statue made which
he set up on the plain of Dura in the province of Babylon at the sound of
music, everyone was to fall down and worship the statue.
Three young Jewish men, Shadrach, Meshach and Abednego, refused to do
so.
They were bound hand and foot and thrown into a blazing furnace, so hot,
that it burnt alive the soldiers carrying out the kings orders.
But the three young men
walked about in the flames, singing to God and blessing the Lord.
(Dan.3:24)
Azariah, (Abednego), stood in the midst of the fire and uttered this prayer.
(Some extracts only)
Blessed are you and praise worth,
O Lord, the God of our ancestors,
and glorious forever is your name.
(Dan.3:26)
For we have sinned and transgressed
by departing from you,
and we have done every kidn of evil.
Your commandments we have not heeded or
observed. (Dan.3:29-30)
You handed us over to our enemies. (Dan.3:32)
Do not take away your mercy from us. (Dan.3:35)
we have in our day no prince, prophet, or leader, no burnt offering,
sacrifice, oblation or incense, no place to offer first fruits, to find favour
with you. (Dan3:38)

and now we follow you with our whole heart, we fear you and we seek
your face. (Dan.3:41)
The angel of the Lord went down into the furnace and drove away the fiery
flames, making the inside of the furnace
as though a dew laden breeze were blowing through it. (Dan.3:50)
The three young men sang an antiphonal hymn to God. It was like a soloist
singing a line of praise and the three men repeating the one of two
refrains e.g. praise and exalt him forever.
Here are some examples: Blessed are you in the firmament of heaven,
praise worthy and glorious forever. (Dan.3:56)
Angels of the Lord bless the
Lord;
praise and exalt
him above all forever. (Dan.3:58)
You
heavens bless the Lord;
praise and exalt him above all forever. (Dan.3:66)
Everything growing on the earth bless the Lord;
praise and exalt him above all forever.
(Dan.3:76)
Spirits and souls of the
just, bless the Lord;
praise and
exalt him above all forever. (Dan.3:86)
The Three men call upon all of creation to praise God in a magnificent
litany. King Nebuchadnezzer is astonished that not even the clothes of the
three young men are burnt. He humbles himself and acknowledges the
power of the God of the Jews. So astounded is he that he issues a decree
throughout the land that the Jews are not to be molested nor their God
blasphemed.
The Second Greek addition is found in the appendix. (Chapters 13 and 14
of the prophet Daniel.)
The Story of Susanna
In Babylon there lived a man named Joakim, who married a very beautiful
and God fearing woman Susanna, the daughter of Helkiah. (Dan.13:1-2)
The purpose of the story is to show that virtue is victorious over vice.
Every day two elders come to Joakims house to act as juges for the
community. The constant sight of the beautiful Susanna fills to two old

judges with lust. They look for an opportunity to pursue their lewed
intentions.
One day when Susanna is alone, they put their plan into action. They
approach her in order to seduce her. She screams and alerts the maids in
the house. These rush to her aid as one of the elders opens the gates to
the compound. The two elders then claim that they apprehended a young
man hiding in the compound, who tried to and succeeded in lying with
Susanna. This was the terrible sin of adultery. The young men
supposedly escaped from the clutches of the two elders and ran out
through the gates.
Susanna was condemned to execution for adultery. In her anguish she
called upon the Lord for deliverance. A young boy named Daniel, inspired
by the holy spirit, spoke up claiming Susannas innocence. He persuaded
the crowd to return to the scene of the crime. Daniel interrogated each
elder separately and their evil deception was uncovered.
One elder claimed the incident took place under a Mastic tree. The other
claimed it was under an oak tree. It was clear that the two elders were
bearing false witness.
Susanna was exonerated and the two judges
in accordance with the law of Moses were put to death. (Dan.13:62)
The meaning of the name Susanna is lily. A beautiful white flower
found in Palestine. It was a symbol of the heroines purity.
The story of Bel (Dan.chp.14)
After King Astyages was gathered to his ancestor,s Cyrus the Persian
succeeded to his kingdom. (Dan.14:1)
Daniel was held in high honour by the new king. The Babylonians had an
idol calld Bel. Everyday the people supplied it with a great quantity of food
and wine. The doors to the temple would be locked at night and in the
morning all the food and wine would have been consumed.
The king boasted of this living God.
Daniel however said to the king,
It is only clay inside and bronze outside; it had never eaten or drunk
anything. (Dan.14:7)
The king was enraged at this comment. He called the seventy priests of
the temple and they put Daniel to the test. Food was again set before the

idol and before the doors were locked. Daniel asked that ashes be strewn
on the floor.
The chamber was then sealed with the kings ring.
The next morning when the chamber was opened, all the offerings on the
table were gone. The king was delighted until Daniel drew his attention to
the ashes on the floor. Very clearly could be seen footprints. At night the
priests and their families would enter the chamber through a secret
passage and consume the offerings of food and wine.
The king was enraged with this subterfuge. He had all the priests their
wives and children arrested. They showed the king the secret entrance
they used each night to enter the chamber. On the kings orders all the
priests and their families were executed. The idol of Bel and the temple
were handed over to Daniel and he destroyed them both.
What is the point of this story?
It is a Jewish satire on idolatry. It highlights the foolishness of making
offerings to inanimate objects.
The story of the Dragon
This is the final episode in the book of Daniel.
In Babylon there was a big dragon that was worshipped. (Dan.14:23)
Daniel asked the king permission to kill this living idol.
I will slay this dragon without sword or club. (Dan.14:25)
There are many ancient stories of Dragons but no real evidence
archeologically convincing. This indicates the aproaphyl nature of the
story. Be that as it may, Daniel proceeded to feed the dragon with cakes
made of pitch fat and hair. These cakes swelled up inside the dragon and
the dragon burst asunder.The Babylonians were furious with the king for
allowing Daniel destroy their living god. They demanded the death of
Daniel. He was forced to hand Daniel over to the citizens. They threw him
into the lions den. Their normal food of the two human bodies and two
sheep were withheld from the lions.
Now the narrative shiefts to Judea thousands of kilometers away. There, a
prophet named Habbakuk was about to take food to reapers in field. An
angel appeared and taking him by the hair, deposited him near the lions
den. He gave the reapers food to Daniel and then the angel returned him
to Judea.On the seventh day the king came to the lions den expecting the
worst. But he was delighted to find Daniel unharmed. He cried out,

How great are you, O Lord God of Daniel. (Dan.14:41)

He retrieved Daniel from the lions den and had those who had clamoured
for Daniels death thrown to the lions. They were devoured immediately.
This story showed the great faith of Daniel and was used to show the
futility of worshipping false gods.

Sources
1. N.J.B.C (New Jerome Biblical Commentary) Brown, Fitzmyer and
Murphy editors, Theological Publicatios in India, Bangalore, 1999.
Art. 41, P.1042.
2. The catholic study Bible, D. Senior et.al, Oxford University Press.
2011, P.579 (Text)
3. N.J.B.C Art.10, P.569.
4. The Catholic Study Bible, D. Senior et.al, Commentary P.584.
5. The Catholic Study Bible, D. Senior et.al, Commentary P.585.
6. The Catholic Bible Study Hanbook, Jerome Kodell, O.S.B, Servant
Books, 2001, P.147.
7. N.J.B.C Art. 26, P.572.
8. The Catholic Study Bible, D. Senior et.al, Commentary P.596.
9. N.J.B.C Art.2, P.510.
10.The Catholic Study Bible D. Senior et.al, Text, P.899.
11.N.J.B.C Art.16, P.514.
12.N.J.B.C Art.30, P.517.
13.N.J.B.C Art.3, P.497.
14.N.J.B.C Art.7, P.497.
15.N.J.B.C Art.70, P.508.
16.N.J.B.C. Art.2, P.563.
17.The Catholic Study Bible, D. Senior et.al, Text. P.1152
18.N.J.B.C Art.13, P.565.
19.The Catholic Study Bible, D. Senior et.al, Text P.1158.
20.The Catholic Study Handbook, J. Kodell O.S.B, Servant Books,
2001, P.148.
21.The Catholic Study Bible, D. Senior et.al, P.629.
22.N.J.B.C Art.17, P.427.
23.N.J.B.C Art.19, P.428.
24.N.J.B.C Art.18, P.427.
25.N.J.B.C Art.31, P.432.
26.N.J.B.C Art.33, P.433.
27.N.J.B.C Art.49, P.439.
28.The Catholic Study Bible, D. Senior et.al, Commentary, P.663.
29.The Catholic Study Bible Handbook, J. Kodell O.S.B, Servant
Books, 2001, P.150.
30.The Catholic Study Bible, D. Senior et.al, P.665.
31.N.J.B.C Art.62, P.442.
32.N.J.B.C Art.64, P.442.

33.The Catholic Study Bible, D. Senior et.al, Commentary P.688.

34.The Catholic Study Bible, D. Senior et.al, Commentary P.688.
35.N.J.B.C. Art.50m P.576.