2 Maccabees 2

32 verses • Latin Vulgate (Jerome)

Translator's Introduction

What This Chapter Is About

The second letter continues with traditions about Jeremiah hiding the ark, the tabernacle, and the altar of incense on Mount Nebo before the exile. It then records how Nehemiah founded a library of sacred books, and how Judas Maccabeus similarly gathered the scriptures scattered by war. The chapter concludes with the epitomist's own preface, explaining that his work condenses Jason of Cyrene's five-volume history into a single readable book.

What Makes This Chapter Remarkable

This chapter contains the only biblical account of the hiding of the Ark of the Covenant after the destruction of Solomon's Temple — a tradition that has fueled centuries of speculation. Jeremiah's declaration that the location will remain hidden 'until God gathers his people together again' (v. 7) created one of the most enduring mysteries in religious history. The epitomist's preface (vv. 19-32) is also extraordinary: it is one of the most self-aware authorial statements in ancient literature, candidly discussing the labor of condensing a longer work.

Translation Friction

The Jeremiah traditions here are not found in the canonical book of Jeremiah, raising questions about their source. Jerome's 'in scriptura' (v. 1) and 'in commentariis' (v. 13) distinguish between different types of written records. The epitomist's metaphor of his labor — comparing himself to a painter of a house already built — is rendered carefully to preserve its literary charm.

Connections

The hiding of the Ark connects backward to its construction (Exodus 25-27), its placement in Solomon's Temple (1 Kings 8), and its conspicuous absence from the Second Temple descriptions. The gathering of sacred books (vv. 13-15) is an early witness to the process of canon formation. The cloud and glory of verse 8 echo Exodus 40:34-35 and 1 Kings 8:10-11.

2 Maccabees 2:1

Invenitur autem in descriptionibus Hieremiae prophetae quod iussit eos ignem accipere qui transmigrabant sicut significatum est et ut mandavit transmigratis.

It is found in the records of Jeremiah the prophet that he commanded those who were being deported to take the fire, as has been indicated, and as he instructed those being sent into exile.

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Key Terms

descriptionibus

"the records"

Written accounts or records attributed to Jeremiah but not part of the canonical prophetic book.

Translator Notes

The chapter begins by citing non-canonical 'records of Jeremiah' (descriptionibus) as the authority for the sacred fire tradition. This is a written tradition about Jeremiah not preserved in the canonical book.

2 Maccabees 2:2

Et dedit illis legem ne oblivisceretur praecepta Domini et ut non exerrarent mentibus videntes simulacra aurea et argentea et ornamenta eorum.

And he gave them the law and commanded them not to forget the precepts of the Lord, and not to go astray in their minds when they saw the golden and silver idols and their adornments.

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simulacra

"idols"

Simulacrum — an image, likeness, or idol. The Latin carries the connotation of something that imitates reality without possessing it.

Translator Notes

Jeremiah warns the exiles against the seductive beauty of Babylonian idol worship — a pastoral concern echoing Jeremiah 10 and the Letter of Jeremiah (Baruch 6).

2 Maccabees 2:3

Et alia huiusmodi dicens hortabatur ne legem amoverent a corde suo.

And saying other things of this kind, he exhorted them not to let the law depart from their hearts.

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a corde suo

"from their hearts"

The heart as the seat of will and understanding in biblical anthropology.

Translator Notes

The internalization of Torah — keeping it 'in the heart' — echoes Deuteronomy 6:6 and anticipates Jeremiah 31:33 (the new covenant written on the heart).

2 Maccabees 2:4

Erat autem in ipsa scriptura quomodo tabernaculum et arcam iussit propheta divino responso ad se facto comitari secum usquequo exiit in montem in quo Moyses ascendit et vidit Dei hereditatem.

It was also in the writing that the prophet, having received a divine oracle, commanded that the tabernacle and the ark should accompany him until he came to the mountain where Moses had ascended and seen the inheritance of God.

Notes & Key Terms 3 terms

Key Terms

arcam

"the ark"

The Ark of the Covenant, the most sacred object in Israelite worship, containing the tablets of the law.

divino responso

"a divine oracle"

A direct communication from God authorizing the prophet's action.

Dei hereditatem

"the inheritance of God"

The promised land viewed from Nebo — God's heritage given to Israel.

Translator Notes

Jeremiah brings the tabernacle and the Ark to Mount Nebo (cf. Deuteronomy 34:1), where Moses viewed the promised land. The 'divine oracle' (divino responso) gives Jeremiah prophetic authority for this extraordinary act.

2 Maccabees 2:5

Et veniens ibi Hieremias invenit locum speluncae et tabernaculum et arcam et altare incensi intulit illuc et ostium obstruxit.

And when Jeremiah arrived there, he found a cave, and he brought in the tabernacle and the ark and the altar of incense, and he blocked the entrance.

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altare incensi

"the altar of incense"

The golden altar of incense from the inner sanctuary (Exodus 30:1-10), hidden alongside the Ark.

speluncae

"a cave"

The cave where the most sacred objects of Israelite worship were concealed.

Translator Notes

The hiding of the three most sacred objects — tabernacle, ark, and incense altar — in a cave on Nebo. This is the only biblical text that accounts for the Ark's disappearance after the destruction of Solomon's Temple.

2 Maccabees 2:6

Et accesserunt quidam simul qui sequebantur ut notarent sibi locum et non potuerunt invenire.

And some of those who followed came up to mark the place, but they could not find it.

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Translator Notes

Those who followed Jeremiah tried to mark the cave's location but were unable — the divine concealment is already in effect.

2 Maccabees 2:7

Ut autem cognovit Hieremias culpans illos dixit quod ignotus erit locus donec congreget Deus congregationem populi et propitius fiat.

When Jeremiah learned of this, he rebuked them and said that the place would remain unknown until God gathers his people together again and shows mercy.

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Key Terms

congreget Deus congregationem populi

"God gathers his people together again"

The eschatological ingathering of Israel — a hope shared across Jewish and Christian theology.

propitius fiat

"shows mercy"

Propitius — favorable, gracious, merciful. God's mercy as the precondition for the restoration.

Translator Notes

This is the pivotal verse: the Ark's location will remain hidden until a future divine ingathering. The eschatological horizon — 'until God gathers' — has generated centuries of speculation about whether the Ark will be found before or at the messianic age.

2 Maccabees 2:8

Et tunc Dominus ostendet haec et apparebit maiestas Domini et nubes erit sicut et Moysi manifestabatur et sicut cum Salomon petiit ut locus sanctificaretur et magnifice obtulit.

And then the Lord will reveal these things, and the glory of the Lord will appear, and there will be a cloud, as it was manifested to Moses, and as when Solomon asked that the place be sanctified and offered sacrifice magnificently.

Notes & Key Terms 2 terms

Key Terms

maiestas Domini

"the glory of the Lord"

Maiestas translates the Greek doxa, which renders the Hebrew kavod — the visible manifestation of God's presence.

nubes

"a cloud"

The theophanic cloud that signals God's presence, from the wilderness through Solomon's Temple to the eschatological future.

Translator Notes

The future revelation of the Ark will be accompanied by the same theophanic signs — glory cloud — that marked both the wilderness tabernacle (Exodus 40:34) and Solomon's Temple dedication (1 Kings 8:10-11). The continuity of divine presence across three temples is the theological point.

2 Maccabees 2:9

Magnifice etenim sapientiam tractabat et ut sapientiam habens obtulit sacrificium dedicationis et consummationis templi.

For he treated wisdom magnificently, and as one possessing wisdom, he offered the sacrifice of dedication and completion of the Temple.

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sapientiam

"wisdom"

Sapientia — Solomon's defining attribute, here connected to his liturgical role rather than his judicial or philosophical wisdom.

Translator Notes

Solomon's wisdom is linked directly to his liturgical competence — true wisdom expresses itself in right worship. The 'dedicationis et consummationis' (dedication and completion) refers to 1 Kings 8.

2 Maccabees 2:10

Sicut et Moyses oravit ad Dominum et descendit ignis de caelo et consumpsit holocaustum sic et Salomon oravit et descendit ignis de caelo et consumpsit holocaustum.

Just as Moses prayed to the Lord and fire came down from heaven and consumed the burnt offering, so also Solomon prayed and fire came down from heaven and consumed the burnt offering.

Notes & Key Terms 2 terms

Key Terms

ignis de caelo

"fire from heaven"

Divine fire as authentication of legitimate sacrifice — a crucial concept linking Leviticus 9:24, 1 Kings 18:38, and 2 Chronicles 7:1.

holocaustum

"the burnt offering"

The whole burnt offering (Greek holokautoma) — entirely consumed by fire, given wholly to God.

Translator Notes

The parallel between Moses and Solomon — both receiving divine fire — establishes a pattern of God authenticating legitimate worship with heavenly fire. This tradition about Moses receiving fire on the tabernacle offerings goes beyond what Leviticus 9:24 explicitly states but reflects Second Temple interpretation.

2 Maccabees 2:11

Et dixit Moyses eo quod non sit comestum quod erat pro peccato consumptum est.

And Moses said, 'Because the sin offering was not eaten, it was consumed.'

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pro peccato

"the sin offering"

The sacrifice offered for the expiation of sin, which under certain circumstances was to be eaten by the priests rather than fully burned.

Translator Notes

This refers to Leviticus 10:16-20, where Moses questions why the sin offering was burned rather than eaten. The detail connects the fire tradition to proper sacrificial procedure.

2 Maccabees 2:12

Similiter et Salomon octo diebus celebravit dedicationem.

Similarly, Solomon also celebrated the dedication for eight days.

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octo diebus

"eight days"

The eight-day duration connects Solomon's Temple dedication to the Hanukkah festival.

Translator Notes

Solomon's eight-day celebration (1 Kings 8:66; 2 Chronicles 7:9) provides the model for the eight-day Hanukkah celebration.

2 Maccabees 2:13

Inferebantur autem in descriptionibus et commentariis Neemiae haec eadem et ut construens bibliothecam congregavit de regionibus libros et prophetarum et David et epistulas regum et de donariis.

These same things were also reported in the records and memoirs of Nehemiah, and how, founding a library, he gathered from the regions the books of the prophets and of David, and the letters of kings, and records concerning votive offerings.

Notes & Key Terms 2 terms

Key Terms

bibliothecam

"a library"

One of the earliest references to a systematic collection of sacred Jewish writings — a proto-canonical library.

commentariis

"memoirs"

Written records or memoirs, distinct from the canonical books of Nehemiah.

Translator Notes

A remarkable witness to early canon formation: Nehemiah is credited with gathering prophetic books, the Psalms of David, royal correspondence, and temple donation records into a library. This is one of the earliest references to the deliberate collection of sacred writings.

2 Maccabees 2:14

Similiter et Iudas ea quae deciderant per bellum quod nobis acciderat congregavit omnia et sunt apud nos.

In the same way, Judas also gathered together all the books that had been scattered because of the war that had come upon us, and they are in our possession.

Notes & Key Terms

Translator Notes

Judas Maccabeus is credited with a second ingathering of sacred texts — those scattered during the Antiochan persecution. This places Judas in continuity with Nehemiah as a preserver of scripture.

2 Maccabees 2:15

Si ergo desideratis haec mittite qui perferant vobis.

If, therefore, you have need of these, send people who can bring them to you.

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Translator Notes

The offer to share copies of the sacred books with the Egyptian Jewish community — a practical gesture of literary and religious solidarity.

2 Maccabees 2:16

Facturi itaque purificationem scripsimus vobis facietis ergo bene si egeritis hos dies.

Since we are about to celebrate the purification, we have written to you. You will do well, therefore, if you observe these days.

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purificationem

"the purification"

The Temple purification/rededication — the Hanukkah celebration.

Translator Notes

The second letter concludes with a final exhortation to the Egyptian Jews to observe the purification feast (Hanukkah).

2 Maccabees 2:17

Deus autem qui liberavit populum suum et reddidit hereditatem omnibus et regnum et sacerdotium et sanctificationem.

Now God, who delivered his people and restored to all of them the inheritance, and the kingdom, and the priesthood, and the sanctification —

Notes & Key Terms 2 terms

Key Terms

hereditatem

"the inheritance"

The promised land as Israel's divine inheritance.

sacerdotium

"the priesthood"

The legitimate priestly ministry, disrupted by Hellenizing high priests and restored under the Maccabees.

Translator Notes

A theological summary: God's deliverance is fourfold — inheritance (land), kingdom (sovereignty), priesthood (worship), sanctification (holiness). These are the four pillars restored through the Maccabean victory.

2 Maccabees 2:18

Sicut promisit in lege speramus quod cito nostri miserebitur et congregabit de sub caelo in locum sanctum.

— as he promised in the law, we hope that he will soon have mercy on us and gather us from under heaven into the holy place.

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de sub caelo

"from under heaven"

A comprehensive expression meaning 'from everywhere on earth' — the universal scope of the promised ingathering.

Translator Notes

The eschatological hope: a final ingathering from all the earth into the holy place. This connects back to the Jeremiah prophecy of 2:7 — the gathering that will reveal the Ark.

2 Maccabees 2:19

Eripuit enim nos de magnis periculis et locum purgavit.

For he rescued us from great dangers and purified the place.

Notes & Key Terms

Translator Notes

The 'place' (locum) is the Temple. Its purification (purgation) is the event Hanukkah celebrates.

2 Maccabees 2:20

De Iuda vero Macchabaeo et fratribus eius et de templi magni purificatione et de arae dedicatione.

Now concerning Judas Maccabeus and his brothers, and the purification of the great Temple, and the dedication of the altar,

Notes & Key Terms 2 terms

Key Terms

Macchabaeo

"Maccabeus"

The epithet 'Maccabeus' (the Hammer) given to Judas, which became the family's dynastic name.

templi magni

"the great Temple"

The Jerusalem Temple described as 'great' — a term of reverence.

Translator Notes

The epitomist's preface begins here (vv. 20-32). He outlines the contents of his abridgment: the Maccabean revolt, the Temple purification, and the altar dedication.

2 Maccabees 2:21

Sed et de proeliis quae pertinent ad Antiochum Nobilem et filium eius Eupatorem.

And also concerning the battles that pertain to Antiochus the Noble and his son Eupator,

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Antiochum Nobilem

"Antiochus the Noble"

Translating Epiphanes ('the Illustrious/Manifest') — the Seleucid king whose persecution triggered the revolt.

Translator Notes

Antiochus IV Epiphanes is here called 'Nobilis' (the Noble/Illustrious), translating his self-chosen title. His son Antiochus V Eupator ('of a good father') briefly succeeded him.

2 Maccabees 2:22

Et de inluminationibus quae de caelo factae sunt ad eos qui pro Iudaeis fortiter fecerunt ita ut universam regionem cum pauci essent vindicarent et barbaram multitudinem fugarent.

And concerning the manifestations from heaven made to those who fought bravely for the Jews, so that though they were few, they vindicated the entire region and put the barbarian multitude to flight,

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inluminationibus

"manifestations"

Literally 'illuminations' — heavenly apparitions and signs, a distinctive feature of 2 Maccabees' theology of divine intervention.

Translator Notes

'Inluminationibus' (illuminations/manifestations) refers to the supernatural appearances described later in the book — angelic warriors, heavenly riders. The 'barbarian multitude' is the Seleucid army.

2 Maccabees 2:23

Et nobilissimum totius orbis templum recuperarent et civitatem liberarent et leges quae abolitae erant restituerentur Domino cum omni tranquillitate propitio facto illis.

And how they recovered the most noble Temple in all the world, and freed the city, and restored the laws that had been abolished — the Lord having shown them favor with all tranquility.

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nobilissimum totius orbis templum

"the most noble Temple in all the world"

A superlative description reflecting the author's reverence for the Jerusalem Temple as the premier sacred site on earth.

Translator Notes

The Temple is called 'nobilissimum totius orbis' (most noble in all the world) — a remarkable superlative claim. The threefold restoration — Temple, city, laws — summarizes the Maccabean achievement.

2 Maccabees 2:24

Et Iasone Cyrenaco quinque libris conprehensa temptabimus nos uno volumine breviare.

These things, which Jason of Cyrene set forth in five books, we shall attempt to condense into a single volume.

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Iasone Cyrenaco

"Jason of Cyrene"

The original author of the five-volume history that 2 Maccabees condenses. His work is otherwise lost.

Translator Notes

The epitomist reveals his source: Jason of Cyrene's five-volume history, now lost. This is one of the most transparent authorial admissions in ancient literature — the writer freely acknowledges he is an abridger, not an original historian.

2 Maccabees 2:25

Considerantes enim multitudinem librorum et difficultatem volentibus adgredi narrationes rerum gestarum propter multitudinem rerum.

For considering the flood of numbers involved and the difficulty confronting those who wish to enter into the narratives of the history, because of the abundance of the material,

Notes & Key Terms

Translator Notes

The epitomist acknowledges the practical problem of information overload — five volumes are too much for most readers. This concern for the reader's experience is strikingly modern.

2 Maccabees 2:26

Curavimus volentibus quidem legere ut esset animi oblectatio omnibus autem studientibus ut facilius memoriae commendare possint omnibus vero legentibus utilitas conferatur.

We have been concerned to provide enjoyment for those who wish to read, ease of memorization for the studious, and benefit for all readers.

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Key Terms

animi oblectatio

"enjoyment"

Literally 'delight of the mind' — the author cares about readability and pleasure, not just information.

Translator Notes

A remarkable statement of purpose: the epitomist aims for three audiences — casual readers (enjoyment), students (memorability), and all readers (utility). This tripartite purpose is sophisticated literary theory.

2 Maccabees 2:27

Et nobis quidem ipsis qui hoc opus breviandi suscepimus non facilem immo vero negotium plenum vigiliarum et sudoris assumpsimus.

For us who have undertaken the labor of this abridgment, the task has not been easy — indeed, it has been a matter of much sleeplessness and sweat.

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vigiliarum et sudoris

"sleeplessness and sweat"

The physical toll of literary labor — an unusually personal admission in ancient historiography.

Translator Notes

The epitomist's candor about the difficulty of his work is endearing and rare in ancient literature. 'Vigiliarum et sudoris' (sleepless nights and sweat) is vivid and personal.

2 Maccabees 2:28

Sicut hi qui praeparant convivium et quaerunt aliorum voluntati parere propter multorum gratiam libenter laborem sustinemus.

Just as those who prepare a banquet and seek to satisfy the wishes of others willingly endure the labor for the sake of many, so we gladly bear the toil.

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convivium

"a banquet"

A literary metaphor: the condensed history is a banquet prepared for the reader's consumption and enjoyment.

Translator Notes

The banquet metaphor: the epitomist compares himself to a host preparing a feast. The labor is hidden; the guest experiences only the pleasure. This is a sophisticated image of the writer's craft.

2 Maccabees 2:29

Verumtamen de veritate per singula concedentes auctori de ipsa autem brevitatione operis secundum datam formam elaborare consentientes.

We leave the precise investigation of each detail to the original author, while we apply ourselves to shaping the abridgment according to the pattern laid down.

Notes & Key Terms

Translator Notes

A clear division of labor: Jason of Cyrene is responsible for historical accuracy in detail; the epitomist is responsible for literary form and accessibility.

2 Maccabees 2:30

Sicut enim novae domus architectus de universa structura debet curare qui autem pingere curat ea quae sunt apta ad ornatum exquirere debet ita aestimo et de nobis.

For just as the architect of a new house must be concerned with the whole structure, while the one who undertakes to paint and decorate must seek out what is suitable for its adornment, so I think it is with us.

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Key Terms

architectus

"the architect"

Jason of Cyrene as the structural architect; the epitomist as the decorative painter — a division of creative labor.

Translator Notes

The house-builder and painter metaphor: the original historian (Jason) built the house; the epitomist paints and decorates it. This is a charming and humble self-assessment.

2 Maccabees 2:31

Etenim intellectum colligere et ordinare sermonem et curiosius partes singulas quasque disquirere historiae congruit auctori.

For to gather the material, to arrange the narrative, and to investigate each particular point carefully is the task of the original historian.

Notes & Key Terms

Translator Notes

The epitomist defines the historian's threefold task: gathering (research), arranging (narrative structure), and investigating (critical analysis).

2 Maccabees 2:32

Brevitatem vero expositionis sectari et execrationes rerum vitare brevianti concedendum est.

But to aim at brevity of expression and to avoid exhaustive treatment of matters must be allowed to the one who makes an abridgment.

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brevitatem

"brevity"

The governing principle of the epitomist's work — concision in service of readability.

Translator Notes

The epitomist's final defense: he has deliberately chosen brevity over completeness. This frank self-justification concludes the preface and transitions into the narrative proper.

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