II Maccabees Chapter 5

Other Translations

vul1914 (vul1914) - Vulgate 1914 UTF-8 (sacredbible.org)

1 Eodem tempore Antiochus secundam profectionem paravit in Ægyptum.

2 Contigit autem per universam Ierosolymorum civitatem videri diebus quadraginta per aera equites discurrentes, auratas stolas habentes, et hastis, quasi cohortes, armatos,

3 et cursus equorum per ordines digestos, et congressiones fieri cominus, et scutorum motus, et galeatorum multitudinem gladiis districtis, et telorum iactus, et aureorum armorum splendorem, omnisque generis loricarum.

4 Quapropter omnes rogabant in bonum monstra converti.

5 Sed cum falsus rumor exisset, tamquam vita excessisset Antiochus, assumptis Iason non minus mille viris, repente agressus est civitatem: et civibus ad murum convolantibus ad ultimum apprehensa civitate, Menelaus fugit in arcem:

6 Iason vero non parcebat in cæde civibus suis, nec cogitabat prosperitatem adversum cognatos malum esse maximum, arbitrans hostium et non civium se trophæa capturum.

7 Et principatum quidem non obtinuit, finem vero insidiarum suarum confusionem accepit, et profugus iterum abiit in Ammanitem.

8 Ad ultimum, in exitium sui conclusus ab Areta Arabum tyranno fugiens de civitate in civitatem, omnibus odiosus, ut refuga legum et execrabilis, ut patriæ et civium hostis, in Ægyptum extrusus est:

9 et qui multos de patria sua expulerat, peregre periit, Lacedæmonas profectus, quasi pro cognatione ibi refugium habiturus:

10 et qui insepultos multos abiecerat, ipse et illamentatus, et insepultus abiicitur, sepultura neque peregrina usus, neque patrio sepulchro participans.

11 His itaque gestis, suspicatus est rex societatem deserturos Iudæos: et ob hoc profectus ex Ægypto efferatis animis, civitatem quidem armis cepit.

12 Iussit autem militibus interficere, nec parcere occursantibus, et per domos ascendentes trucidare.

13 Fiebant ergo cædes iuvenum, ac seniorum, et mulierum, et natorum exterminia, virginumque et parvulorum neces.

14 Erant autem toto triduo octoginta millia interfecti, quadraginta millia vincti, non minus autem venundati.

15 Sed nec ista sufficiunt: ausus est etiam intrare templum universa terra sanctius, Menelao ductore, qui legum, et patriæ fuit proditor:

16 et scelestis manibus sumens sancta vasa, quæ ab aliis regibus, et civitatibus erant posita ad ornatum loci, et gloriam, contrectabat indigne, et contaminabat.

17 Ita alienatus mente Antiochus, non considerabat quod propter peccata habitantium civitatem, modicum Deus fuerat iratus: propter quod et accidit circa locum despectio:

18 alioquin nisi contigisset eos multis peccatis esse involutos, sicut Heliodorus, qui missus est a Seleuco rege ad expoliandum ærarium, etiam hic statim adveniens flagellatus, et repulsus utique fuisset ab audacia.

19 Verum non propter locum, gentem: sed propter gentem, locum Deus elegit.

20 Ideoque et ipse locus particeps factus est populi malorum. postea autem fiet socius bonorum. et qui derelictus in ira Dei omnipotentis est, iterum in magni Domini reconciliatione cum summa gloria exaltabitur.

21 Igitur Antiochus mille et octingentis ablatis de templo talentis, velociter Antiochiam regressus est, existimans se præ superbia terram ad navigandum, pelagus vero ad iter agendum deducturum propter mentis elationem.

22 Reliquit autem et præpositos ad affligendam gentem: Ierosolymis quidem Philippum genere Phrygem, moribus crudeliorem eo ipso, a quo constitutus est:

23 in Garizim autem Andronicum, et Menelaum, qui gravius quam ceteri imminebant civibus.

24 Cumque appositus esset contra Iudæos, misit odiosum principem Apollonium cum exercitu viginti et duobus millibus, præcipiens ei omnes perfectæ ætatis interficere, mulieres, ac iuvenes vendere.

25 Qui cum venisset Ierosolymam, pacem simulans, quievit usque ad diem sanctum sabbati: et tunc feriatis Iudæis arma capere suis præcepit.

26 Omnesque qui ad spectaculum processerant, trucidavit: et civitatem cum armatis discurrens, ingentem multitudinem peremit.

27 Iudas autem Machabæus, qui decimus fuerat, secesserat in desertum locum, ibique inter feras vitam in montibus cum suis agebat: et fœni cibo vescentes, demorabantur, ne participes essent coinquinationis.

Explanations by Age Level

Explain Like I'm 5

A long, long time ago, there was nothing at all - no earth, no sky, no animals, no people. It was all dark and empty. But God was there! God is so powerful that He can make anything just by speaking. So God said "Let there be light!" and BOOM! There was light everywhere! God saw that the light was beautiful and good. He called the light "day" and the darkness "night." This was the very first day when God started making our wonderful world!

Explain Like I'm 10

Before anything existed - no planets, stars, or life - God decided to create the universe. The earth started out as a dark, empty place covered with water. But God's Spirit was there, ready to bring order and beauty to everything. When God spoke and said "Let there be light," light immediately appeared because God's words have incredible power. God looked at the light and was pleased with what He had made. He organized time by separating light (day) from darkness (night), creating the first 24-hour period. This shows us that God is organized and purposeful in everything He does.

Explain Like I'm 15

Genesis 1:1-5 establishes fundamental theological truths about God and creation. The Hebrew word "bara" (created) indicates creation from nothing (ex nihilo), demonstrating God's absolute sovereignty and power. The phrase "without form and void" (tohu wa-bohu) describes a state of chaos that God transforms into order. The Spirit of God "hovering" or "brooding" over the waters suggests active, caring involvement in creation. The creation of light before the sun (created on day 4) indicates that God Himself is the ultimate source of light and energy. The establishment of day and night creates the framework of time, showing that God operates within orderly patterns while transcending them. This passage refutes both atheistic materialism and pantheism, establishing that God is both transcendent (separate from creation) and immanent (actively involved in it).