2 Maccabees 12
Commentary from 16 fathers
When these covenants were made, Lysias went unto the king, and the Jews were about their husbandry.
ΓΕΝΟΜΕΝΩΝ τῶν συνθηκῶν τούτων, ὁ μὲν Λυσίας ἀπῄει πρὸς τὸν βασιλέα, οἱ δὲ ᾿Ιουδαῖοι περὶ τὴν γεωργίαν ἐγίνοντο.
Содѣ̑ѧннымъ же бы́вшымъ завѣ́тѡмъ си̑мъ, лѷсі́а ᲂу҆́бѡ ѿи́де ко царю̀, і҆ꙋде́є же въ земледѣ́лїи ᲂу҆пражнѧ́хꙋсѧ.
But of the governors of several places, Timotheus, and Apollonius the son of Genneus, also Hieronymus, and Demophon, and beside them Nicanor the governor of Cyprus, would not suffer them to be quiet and live in peace.
τῶν δὲ κατὰ τόπον στρατηγῶν Τιμόθεος καὶ ᾿Απολλώνιος ὁ τοῦ Γενναίους, ἔτι δὲ ῾Ιερώνυμος καὶ Δημοφῶν, πρὸς δὲ τούτοις Νικάνωρ ὁ Κυπριάρχης οὐκ εἴων αὐτοὺς εὐσταθεῖς καὶ τὰ τῆς ἡσυχίας ἄγειν.
Ѿ сꙋ́щихъ же по мѣстѡ́мъ воево́дъ, тїмоѳе́й и҆ а҆поллѡ́нїй сы́нъ гене́овъ, є҆ще́ же і҆ерѡнѵ́мъ и҆ димофѡ́нъ, къ си̑мъ же и҆ нїкано́ръ кѷпрїа́рхъ, не ѡ҆ставлѧ́хꙋ и҆̀хъ благостоѧ́ти и҆ въ поко́и бы́ти.
The men of Joppa also did such an ungodly deed: they prayed the Jews that dwelt among them to go with their wives and children into the boats which they had prepared, as though they had meant them no hurt.
᾿Ιοππῖται δὲ τηλικοῦτο συνετέλεσαν τὸ δυσσέβημα· παρακαλέσαντες τοὺς σὺν αὐτοῖς οἰκοῦντας ᾿Ιουδαίους ἐμβῆναι εἰς τὰ παρασταθέντα ὑπ᾿ αὐτῶν σκάφη σὺν γυναιξὶ καὶ τέκνοις ὡς μηδεμιᾶς ἐνεστώσης πρὸς αὐτοὺς δυσμενείας,
І҆ѻппі́ане же толи́ко сотвори́ша нече́стїе, ᲂу҆моли́вше і҆ꙋдє́й съ ни́ми живꙋ́щихъ вни́ти во предста́влєныѧ ѿ ни́хъ ладїи̑ съ жена́ми и҆ ча́ды, а҆́кибы ни є҆ди́нѣй враждѣ̀ междꙋ̀ и҆́ми настоѧ́щей:
Who accepted of it according to the common decree of the city, as being desirous to live in peace, and suspecting nothing: but when they were gone forth into the deep, they drowned no less than two hundred of them.
κατὰ δὲ τὸ κοινὸν τῆς πόλεως ψήφισμα, καὶ τούτων ἐπιδεξαμένων ὡς ἂν εἰρηνεύειν θελόντων καὶ μηδὲν ὕποπτον ἐχόντων, ἐπαναχθέντας αὐτοὺς ἐβύθισαν ὄντας οὐκ ἔλαττον τῶν διακοσίων.
на ѻ҆́бщее же ᲂу҆ставле́нїе гра́дское и҆ си̑мъ соизво́лившымъ, ꙗ҆́кѡ ми́ръ и҆мѣ́ти хотѧ́щымъ и҆ ничто́же подозрѣ́нїѧ и҆мꙋ́щымъ, ѿве́зше и҆̀хъ погрꙋзи́ша, сꙋ́щихъ не мнѣ́е двꙋ̀ сѡ́тъ.
When Judas heard of this cruelty done unto his countrymen, he commanded those that were with him to make them ready.
μεταλαβὼν δὲ ᾿Ιούδας τὴν γεγονυῖαν εἰς τοὺς ὁμοεθνεῖς ὠμότητα, παραγγείλας τοῖς περὶ αὐτὸν ἀνδράσι
Позна́въ же і҆ꙋ́да бы́вшꙋю на сро́дники своѧ̑ же́стокость, возвѣсти́въ мꙋжє́мъ и҆̀же съ ни́мъ и҆ призва́въ првⷣнаго сꙋдїю̀ бг҃а,
And calling upon God the righteous Judge, he came against those murderers of his brethren, and burnt the haven by night, and set the boats on fire, and those that fled thither he slew.
καὶ ἐπικαλεσάμενος τὸν δίκαιον κριτὴν Θεόν, παρεγένετο ἐπὶ τοὺς μιαιοφόνους τῶν ἀδελφῶν· καὶ τὸν μὲν λιμένα νύκτωρ ἐνέπρησε καὶ τὰ σκάφη κατέφλεξε, τοὺς δὲ ἐκεῖ συμφυγόντας ἐξεκέντησε.
прїи́де на скверноꙋбі́йцъ бра́тїй є҆гѡ̀, и҆ приста̑нища но́щїю сожжѐ, и҆ ладїи̑ попалѝ, и҆збѣ́гшихъ же ѿ ѻ҆гнѧ̀ закла̀.
And when the town was shut up, he went backward, as if he would return to root out all them of the city of Joppa.
τοῦ δὲ χωρίου συγκλεισθέντος, ἀνέλυσεν ὡς πάλιν ἥξων καὶ τὸ σύμπαν τῶν ᾿Ιοππιτῶν ἐκριζῶσαι πολίτευμα.
Странѣ́ же заключе́нѣ бы́вшей ѿи́де, ꙗ҆́кѡ па́ки прїитѝ и҆мꙋ́щь и҆ всѐ і҆ѻппі́анъ и҆скорени́ти гражда́нство.
But when he heard that the Jamnites were minded to do in like manner unto the Jews that dwelt among them,
μεταλαβὼν δὲ καὶ τοὺς ἐν ᾿Ιαμνείᾳ τὸν αὐτὸν ἐπιτελεῖν βουλομένους τρόπον τοῖς παροικοῦσιν ᾿Ιουδαίοις,
Оу҆разꙋмѣ́въ же, ꙗ҆́кѡ и҆ во а҆мні́и живꙋ́щїй хотѧ́тъ ѡ҆бита́ющымъ і҆ꙋде́ѡмъ тѣ́мже ѡ҆́бразомъ сотвори́ти,
He came upon the Jamnites also by night, and set fire on the haven and the navy, so that the light of the fire was seen at Jerusalem two hundred and forty furlongs off.
καὶ τοῖς ᾿Ιαμνίταις νυκτὸς ἐπιβαλὼν ὑφῆψε τὸν λιμένα σὺν τῷ στόλῳ, ὥστε φαίνεσθαι τὰς αὐγὰς τοῦ φέγγους εἰς τὰ ῾Ιεροσόλυμα, σταδίων ὄντων διακοσίων τεσσαράκοντα.
и҆ на і҆амні́тѧнъ но́щїю напа́дъ, зажжѐ приста́нище съ кораблѧ́ми ꙗ҆́кѡ ꙗ҆ви́тисѧ зарѧ́мъ ѻ҆гнѧ̀ во і҆ерⷭ҇ли́мѣ, ста́дїѧмъ сꙋ́щымъ двꙋ́мъ ста́мъ четы́редесѧти.
Now when they were gone from thence nine furlongs in their journey toward Timotheus, no fewer than five thousand men on foot and five hundred horsemen of the Arabians set upon him.
᾿Εκεῖθεν δὲ ἀποσπασθέντων σταδίους ἐννέα, ποιουμένων τὴν πορείαν ἐπὶ τὸν Τιμόθεον, προσέβαλον ῎Αραβες αὐτῷ οὐκ ἐλάττους τῶν πεντακισχιλίων, ἱππεῖς δὲ πεντακόσιοι.
Ѿтꙋ́дꙋ же ѿше́дшымъ де́вѧть ста́дїй, творѧ́щымъ пꙋ́ть на тїмоѳе́а, срази́шасѧ съ ни́мъ а҆ра́влѧнъ мно́жае пѧтѝ ты́сѧщъ мꙋже́й и҆ кѡ́нникъ пѧ́ть сѡ́тъ.
Whereupon there was a very sore battle; but Judas’ side by the help of God got the victory; so that the Nomades of Arabia, being overcome, besought Judas for peace, promising both to give him cattle, and to pleasure him otherwise.
γενομένης δὲ καρτερᾶς μάχης καὶ τῶν περὶ τὸν ᾿Ιούδαν διὰ τὴν παρὰ τοῦ Θεοῦ βοήθειαν εὐημερησάντων, ἐλαττωθέντες οἱ νομάδες ῎Αραβες ἠξίουν δοῦναι τὸν ᾿Ιούδαν δεξιὰν αὐτοῖς, ὑπισχνούμενοι καὶ βοσκήματα δώσειν καὶ ἐν τοῖς λοιποῖς ὠφελήσειν αὐτούς.
Бы́вшей же крѣ́пцѣй бра́ни, и҆ сꙋ́щымъ при і҆ꙋ́дѣ по́мощїю бж҃їею преꙋспѣва́ющымъ, напо́льнїи а҆ра́влѧне ѡ҆долѣ́ни, проша́хꙋ ѿ і҆ꙋ́ды десни́цы себѣ̀, ѡ҆бѣща́юще и҆ па́жить да́ти и҆ во про́чїихъ по́льзовати и҆̀хъ.
Then Judas, thinking indeed that they would be profitable in many things, granted them peace: whereupon they shook hands, and so they departed to their tents.
᾿Ιούδας δὲ ὑπολαβὼν ὡς ἀληθῶς ἐν πολλοῖς αὐτοὺς χρησίμους, ἐπεχώρησεν εἰρήνην ἄξειν πρὸς αὐτούς· καὶ λαβόντες δεξιὰς εἰς τὰς σκηνὰς αὐτῶν ἐχωρίσθησαν.
І҆ꙋ́да же ᲂу҆разꙋмѣ́въ, ꙗ҆́кѡ и҆́стиннѡ во мно́гихъ ѻ҆нѝ потре́бни, ѡ҆бѣща̀ ми́ръ содержа́ти съ ни́ми: взѧ́вше же десни́цꙋ, ѿидо́ша въ кꙋ́щы своѧ̑.
He went also about to make a bridge to a certain strong city, which was fenced about with walls, and inhabited by people of divers countries; and the name of it was Caspis.
᾿Επέβαλε δὲ καὶ ἐπί τινα πόλιν γεφυροῦν ὀχυρὰν καὶ τείχεσι περιπεφραγμένην καὶ παμμειγέσιν ἔθνεσι κατοικουμένην, ὄνομα δὲ Κάσπιν.
Нападе́ же и҆ на нѣ́кїй гра́дъ моста́ми тве́рдъ и҆ стѣна́ми ѡ҆гражде́нъ, и҆́же ѿ всѧ́кихъ смѣ́шеныхъ ꙗ҆зы́кѡвъ ѡ҆бита́емый, є҆мꙋ́же и҆́мѧ ка́спїнъ.
But they that were within it put such trust in the strength of the walls and provision of victuals, that they behaved themselves rudely toward them that were with Judas, railing and blaspheming, and uttering such words as were not to be spoken.
οἱ δ᾿ ἔνδον πεποιθότες τῇ τῶν τειχέων ἐρυμνότητι τῇ τε τῶν βρωμάτων παραθέσει, ἀναγωγότερον ἐχρῶντο τοῖς περὶ τὸν ᾿Ιούδαν λοιδοροῦντες καὶ προσέτι βλασφημοῦντες καὶ λαλοῦντες ἃ μὴ θέμις.
Сꙋ́щїи же внꙋтрѝ надѣ́ющесѧ на крѣ́пость стѣ́нъ и҆ на ᲂу҆готовле́нїе бра́шенъ, неради́вѡ пребыва́хꙋ, проклина́юще сꙋ́щихъ при і҆ꙋ́дѣ, и҆ ктомꙋ̀ хꙋлѧ́ще, и҆ глаго́люще, ꙗ҆̀же не подоба́етъ.
Wherefore Judas with his company, calling upon the great Lord of the world, who without rams or engines of war did cast down Jericho in the time of Joshua, gave a fierce assault against the walls,
οἱ δὲ περὶ τὸν ᾿Ιούδαν ἐπικαλεσάμενοι τὸν μέγαν τοῦ κόσμου δυνάστην, τὸν ἄτερ κριῶν καὶ μηχανῶν ὀργανικῶν κατακρημνίσαντα τὴν ῾Ιεριχὼ κατὰ τοὺς ᾿Ιησοῦ χρόνους, ἐνέσεισαν θηριωδῶς τῷ τείχει.
Сꙋ́щїи же со і҆ꙋ́дою призва́вше вели́каго ѡ҆блада́телѧ мі́ра, и҆́же без̾ ѻ҆внѡ́въ и҆ меха́нїческихъ ѻ҆рꙋ́дїй во времена̀ і҆исꙋ́са разрꙋшѝ і҆ерїхѡ́нъ, нападо́ша ѕвѣроѡбра́знѡ на стѣ́нꙋ.
And took the city by the will of God, and made unspeakable slaughters, insomuch that a lake two furlongs broad near adjoining thereunto, being filled full, was seen running with blood.
καταλαβόμενοί τε τὴν πόλιν τῇ τοῦ Θεοῦ θελήσει, ἀμυθήτους ἐποιήσαντο σφαγάς, ὥστε τὴν παρακειμένην λίμνην, τὸ πλάτος ἔχουσαν σταδίων δύο, κατάρρυτον αἵματι πεπληρωμένην φαίνεσθαι.
И҆ взе́мше гра́дъ бж҃їею во́лею, безчи́слєнна закла̑нїѧ сотвори́ша, ꙗ҆́кѡ прилежа́щемꙋ є҆́зерꙋ, въ широтꙋ̀ и҆мꙋ́щемꙋ ста̑дїи двѣ̀, текꙋ́щею (ᲂу҆бїе́нныхъ) кро́вїю и҆спо́лненꙋ ꙗ҆ви́тисѧ.
Then departed they from thence seven hundred and fifty furlongs, and came to Characa unto the Jews that are called Tubieni.
᾿Εκεῖθεν δὲ ἀποσπάσαντες σταδίους ἑπτακοσίους πεντήκοντα διήνυσαν εἰς τὸν Χάρακα πρὸς τοὺς λεγομένους Τουβιήνους ᾿Ιουδαίους.
Ѿтꙋ́дꙋ же ѿше́дше ста́дїй се́дмь сѡ́тъ пѧтьдесѧ́тъ, прїидо́ша въ хара́къ, ко глаго́лємымъ тꙋві́инѡмъ і҆ꙋде́ѡмъ.
But as for Timotheus, they found him not in the places: for before he had dispatched any thing, he departed from thence, having left a very strong garrison in a certain hold.
καὶ Τιμόθεον μὲν ἐπὶ τῶν τόπων οὐ κατέλαβον, ἄπρακτόν τε ἀπὸ τῶν τόπων ἐκλελυκότα, καταλελοιπότα δὲ φρουρὰν ἔν τινι τόπῳ καὶ μάλα ὀχυράν.
И҆ тїмоѳе́а ᲂу҆́бѡ на мѣ́стѣхъ не достиго́ша, ни є҆ди́но дѣ́ло соверши́вша ѿ мѣ́стъ ѿше́дша, ѡ҆ста́вльша же стра́жꙋ въ нѣ́коемъ мѣ́стѣ ѕѣлѡ̀ тве́рдꙋ:
Howbeit Dositheus and Sosipater, who were of Maccabeus’ captains, went forth, and slew those that Timotheus had left in the fortress, above ten thousand men.
Δοσίθεος δὲ καὶ Σωσίπατρος τῶν περὶ τὸν Μακκαβαῖον ἡγεμόνων ἐξοδεύσαντες ἀπώλεσαν τοὺς ὑπὸ Τιμοθέου καταλειφθέντας ἐν τῷ ὀχυρώματι πλείους τῶν μυρίων ἀνδρῶν.
досїѳе́й же и҆ сѡсїпа́тръ сꙋ́щїи ѿ воево́дъ, и҆̀же со маккаве́омъ, и҆зше́дше погꙋби́ша ѿ тїмоѳе́а ѡ҆ста́вшихъ въ тверды́ни бо́лѣе десѧтѝ ты́сѧщъ мꙋже́й.
And Maccabeus ranged his army by bands, and set them over the bands, and went against Timotheus, who had about him an hundred and twenty thousand men of foot, and two thousand and five hundred horsemen.
ὁ δὲ Μακκαβαῖος διατάξας τὴν ἑαυτοῦ στρατιὰν σπειρηδόν, κατέστησεν αὐτοὺς ἐπὶ τῶν σπειρῶν καὶ ἐπὶ τὸν Τιμόθεον ὥρμησεν ἔχοντα περὶ αὐτὸν μυριάδας δώδεκα πεζῶν, ἱππεῖς δὲ χιλίους πρὸς τοῖς πεντακοσίοις.
Маккаве́й же ᲂу҆стро́ивъ вѡ́ѧ своѧ̑ по полкѡ́мъ, поста́ви и҆́хъ над̾ полка́ми, и҆ на тїмоѳе́а по́йде и҆мꙋ́щаго съ собо́ю сто̀ два́десѧть ты́сѧщъ пѣшє́цъ, кѡ́нникъ же двѣ̀ ты́сѧщы и҆ пѧ́ть сѡ́тъ.
Now when Timotheus had knowledge of Judas’ coming, he sent the women and children and the other baggage unto a fortress called Carnion: for the town was hard to besiege, and uneasy to come unto, by reason of the straitness of all the places.
τὴν δὲ ἔφοδον μεταλαβὼν ᾿Ιούδα, ὁ Τιμόθεος προσεξαπέστειλε τὰς γυναῖκας καὶ τὰ τέκνα καὶ τὴν ἄλλην ἀποσκευὴν εἰς τὸ λεγόμενον Καρνίον· ἦν γὰρ δυσπολιόρκητον καὶ δυσπρόσιτον τὸ χωρίον διὰ τὴν τῶν πάντων τῶν τόπων στενότητα.
Позна́въ же тїмоѳе́й прише́ствїе і҆ꙋ́дино, посла̀ жєны̀ и҆ дѣ́ти и҆ прѡ́чаѧ ᲂу҆готѡ́ванїѧ въ тверды́ню нарица́емꙋю карні́ю: бѣ́ бо непребори́ма и҆ ко всхо́дꙋ неꙋдо́бна ра́ди тѣсноты̀ всѣ́хъ мѣ́стъ.
But when Judas his first band came in sight, the enemies, being smitten with fear and terror through the appearing of him who seeth all things, fled amain, one running into this way, another that way, so as that they were often hurt of their own men, and wounded with the points of their own swords.
ἐπιφανείσης δὲ τῆς ᾿Ιούδα σπείρας πρώτης καὶ γενομένου δέους ἐπὶ τοὺς πολεμίους, φόβου τε ἐκ τῆς τοῦ πάντα ἐφορῶντος ἐπιφανείας γενομένου ἐπ᾿ αὐτούς, εἰς φυγὴν ὥρμησαν ἄλλος ἀλλαχῇ φερόμενος, ὥστε πολλάκις ὑπὸ τῶν ἰδίων βλάπτεσθαι καὶ ταῖς τῶν ξιφῶν ἀκμαῖς ἀναπείρεσθαι.
Є҆гда́ же по́лкъ і҆ꙋ́динъ пе́рвый ꙗ҆ви́сѧ, и҆ бы́сть ᲂу҆́жасъ на сꙋпоста́ты и҆ стра́хъ ѿ ꙗ҆вле́нїѧ всеви́дѧщагѡ бы́вшагѡ на ни́хъ, въ бѣ́гство ᲂу҆стреми́шасѧ є҆ди́нъ ѿ дрꙋга́гѡ бѣжа́щь, ꙗ҆́кѡ мно́жицею ѿ свои́хъ повреди́шасѧ и҆ ѻ҆рꙋ́жїи свои́ми пробода́хꙋсѧ.
Judas also was very earnest in pursuing them, killing those wicked wretches, of whom he slew about thirty thousand men.
ἐποιεῖτο δὲ τὸν διωγμὸν εὐτονώτερον ᾿Ιούδας συγκεντῶν τοὺς ἀλιτηρίους διέφθειρέ τε εἰς μυριάδας τρεῖς ἀνδρῶν.
Творѧ́ше же і҆ꙋ́да гоне́нїе прилѣ́жнѡ, ᲂу҆бива́ѧ и҆ноплеме́нникѡвъ, и҆ и҆збѝ ѿ ни́хъ три́десѧть ты́сѧщъ мꙋже́й.
Moreover Timotheus himself fell into the hands of Dositheus and Sosipater, whom he besought with much craft to let him go with his life, because he had many of the Jews’ parents, and the brethren of some of them, who, if they put him to death, should not be regarded.
αὐτὸς δὲ ὁ Τιμόθεος ἐμπεσὼν τοῖς περὶ τὸν Δοσίθεον καὶ Σωσίπατρον, ἠξίου μετὰ πολλῆς γοητείας ἐξαφεῖναι σῷον αὐτὸν διὰ τὸ πλειόνων μὲν γονεῖς, ὧν δὲ ἀδελφοὺς ἔχειν καὶ τούτους ἀλογηθῆναι συμβήσεται, εἰ ἀποθάνοι.
Са́мъ же тїмоѳе́й впа́дъ междꙋ̀ сꙋ́щихъ со досїѳе́емъ и҆ сѡсїпа́тромъ, со мно́гимъ ᲂу҆хищре́нїемъ молѧ́ше, да жи́въ ѿпꙋ́ститсѧ: занѐ мно́гихъ ᲂу҆́бѡ (ѿ і҆ꙋдє́й) роди́телей и҆ нѣ́кїихъ бра́тїю и҆мѣ́ѧше (ᲂу҆ себє̀), и҆ си̑мъ ѕло̀ слꙋчи́тсѧ, а҆́ще ᲂу҆́мретъ.
So when he had assured them with many words that he would restore them without hurt, according to the agreement, they let him go for the saving of their brethren.
πιστώσαντος δὲ αὐτοῦ διὰ πλειόνων τὸν ὁρισμὸν ἀποκαταστήσειν τούτους ἀπημάντους, ἀπέλυσαν αὐτὸν ἕνεκα τῆς τῶν ἀδελφῶν σωτηρίας.
Є҆гда́ же мно́гими словесы̀ вѣроѧ́тенъ сотворѝ ѡ҆бѣ́тъ, є҆́же возврати́ти ѻ҆́ныхъ невре́дныхъ, пꙋсти́ша є҆го̀ ра́ди спасе́нїѧ бра́тїи.
Then Maccabeus marched forth to Carnion, and to the temple of Atargatis, and there he slew five and twenty thousand persons.
᾿Εξελθὼν δὲ ἐπὶ τὸ Καρνίον καὶ τὸ ᾿Αταργατεῖον κατέσφαξε μυριάδας σωμάτων δύο καὶ πεντακισχιλίους.
И҆зше́дъ же (маккаве́й) на карні́ю и҆ на а҆тарга́тїю, ᲂу҆бѝ два́десѧть пѧ́ть ты́сѧщъ.
And after he had put to flight and destroyed them, Judas removed the host toward Ephron, a strong city, wherein Lysias abode, and a great multitude of divers nations, and the strong young men kept the walls, and defended them mightily: wherein also was great provision of engines and darts.
μετὰ δὲ τὴν τούτων τροπὴν καὶ ἀπώλειαν ἐπεστράτευσεν ᾿Ιούδας καὶ ἐπὶ ᾿Εφρὼν πόλιν ὀχυράν, ἐν ᾗ κατῴκει Λυσίας καὶ πάμφυλα πλήθη· νεανίαι δὲ πρὸ τῶν τειχῶν καθεστῶτες ῥωμαλέοι ἀπεμάχοντο εὐρώστως, ἔνθα δὲ ὀργάνων καὶ βελῶν πολλαὶ παραθέσεις ὑπῆρχον
По побѣ́дѣ же си́хъ и҆ погꙋбле́нїи ѡ҆братѝ і҆ꙋ́да во́инство и҆ на є҆фрѡ́нъ, гра́дъ тве́рдый, въ не́мже живѧ́ше лѷсі́а и҆ мно́жество ра́зныхъ ꙗ҆зы̑къ: ю҆́нѡши же си́льнїи стоѧ́ще пред̾ стѣна́ми крѣ́пкѡ противꙋра́товахꙋ, въ не́мже бѣ́хꙋ ѻ҆рꙋ̑дїѧ и҆ стрѣ́лъ мно́гое ᲂу҆готовле́нїе.
But when Judas and his company had called upon Almighty God, who with his power breaketh the strength of his enemies, they won the city, and slew twenty and five thousand of them that were within,
ἐπικαλεσάμενοι δὲ τὸν Δυνάστην τὸν μετὰ κράτους συντρίβοντα τὰς τῶν πολεμίων ἀλκάς, ἔλαβον τὴν πόλιν ὑποχείριον καὶ κατέστρωσαν τῶν ἔνδον εἰς μυριάδας δύο καὶ πεντακισχιλίους.
Призва́вше же всеси́льнаго съ держа́вою сокрꙋша́ющаго ра́тныхъ си̑лы, взѧ́ша гра́дъ под̾ рꙋ́кꙋ и҆ ᲂу҆би́ша сꙋ́щихъ внꙋ́трь два́десѧть пѧ́ть ты́сѧщъ:
From thence they departed to Scythopolis, which lieth six hundred furlongs from Jerusalem,
ἀναζεύξαντες δὲ ἐκεῖθεν ὥρμησαν ἐπὶ Σκυθῶν πόλιν ἀπέχουσαν ἀπὸ ῾Ιεροσολύμων σταδίους ἐξακοσίους.
и҆ ѿше́дше ѿтꙋ́дꙋ ᲂу҆стреми́шасѧ на скѵ́ѳскїй гра́дъ, ѿстоѧ́щь ѿ і҆ерⷭ҇ли́ма ста́дїй ше́сть сѡ́тъ.
But when the Jews that dwelt there had testified that the Scythopolitans dealt lovingly with them, and entreated them kindly in the time of their adversity;
ἀπομαρτυρησάντων δὲ τῶν ἐκεῖ κατοικούντων ᾿Ιουδαίων, ἣν οἱ Σκυθοπολῖται ἔσχον πρὸς αὐτοὺς εὔνοιαν καὶ ἐν τοῖς τῆς ἀτυχίας καιροῖς ἥμερον ἀπάντησιν ἐποιοῦντο.
Ѡ҆свидѣ́тельствовавшымъ же живꙋ́щымъ та́мѡ і҆ꙋде́ѡмъ ѡ҆ скѵ́ѳскихъ гра́жданѣхъ, ꙗ҆́кѡ и҆мѣ́ютъ къ ни̑мъ благопрїѧ́тство и҆ во времена̀ ѕлополꙋ́чнаѧ кро́тцы пребыва́хꙋ,
They gave them thanks, desiring them to be friendly still unto them: and so they came to Jerusalem, the feast of the weeks approaching.
εὐχαρηστήσαντες αὐτοῖς καὶ προσπαρακαλέσαντες καὶ εἰς τὰ λοιπὰ πρὸς τὸ γένος εὐμενεῖς εἶναι, παρεγένοντο εἰς ῾Ιεροσόλυμα τῆς τῶν ἑβδομάδων ἑορτῆς οὔσης ὑπογύου.
благодари́вше и҆̀мъ и҆ ᲂу҆моли́вше, дабы̀ и҆ въ про́чее къ ро́дꙋ и҆́хъ благопрїѧ́тни бы́ли, прїидо́ша во і҆ерⷭ҇ли́мъ, дню̀ вели́кагѡ пра́здника седми́цъ настоѧ́щꙋ.
And after the feast, called Pentecost, they went forth against Gorgias the governor of Idumea,
Μετὰ δὲ τὴν λεγομένην Πεντηκοστὴν ὥρμησαν ἐπὶ Γοργίαν τὸν τῆς ᾿Ιδουμαίας στρατηγόν.
По глаго́лемей же пентико́стїи, и҆до́ша проти́вꙋ горгі́а страти́га і҆дꙋме́йска.
Who came out with three thousand men of foot and four hundred horsemen.
ἐξῆλθε δὲ μετὰ πεζῶν τρισχιλίων, ἱππέων δὲ τετρακοσίων,
И҆зы́де же съ пѣшцы̑ тремѝ ты́сѧщьми, и҆ кѡ́нникъ четы́ре ста̑,
And it happened that in their fighting together a few of the Jews were slain.
καὶ παραταξαμένων συνέβη πεσεῖν ὀλίγους τῶν ᾿Ιουδαίων.
и҆ сотво́ршымъ бра́нь, слꙋчи́сѧ па́сти ма̑лымъ ѿ і҆ꙋдє́й.
At which time Dositheus, one of Bacenor’s company, who was on horseback, and a strong man, was still upon Gorgias, and taking hold of his coat drew him by force; and when he would have taken that cursed man alive, a horseman of Thracia coming upon him smote off his shoulder, so that Gorgias fled unto Marisa.
Δοσίθεος δέ τις τῶν τοῦ Βακήνορος, ἔφιππος ἀνὴρ καὶ καρτερός, εἴχετο τοῦ Γοργίου καὶ λαβόμενος τῆς χλαμύδος ἦγεν αὐτὸν εὐρώστως καὶ βουλόμενος τὸν κατάρατον λαβεῖν ζωγρίαν, τῶν ἱππέων Θρακῶν τινος ἐπενεχθέντος αὐτῷ καὶ τὸν ὦμον καθελόντος διέφυγεν ὁ Γοργίας εἰς Μαρισά.
Досїѳе́й же нѣ́кто ѿ вакино́ра, ко́нный мꙋ́жъ и҆ крѣ́покъ, ꙗ҆́тъ горгі́ю, и҆ взе́мъ є҆го̀ за хламѵ́дꙋ, ведѧ́ше є҆го̀ крѣ́пкѡ, и҆ хотѧ́щь проклѧ́таго взѧ́ти жи́ва, нѣ́кто ѿ ѳракі́йскихъ кѡ́нникъ нападѐ на́нь и҆ ра́мо ѿсѣчѐ, горгі́а же и҆збѣжѐ во марїсꙋ̀.
Now when they that were with Gorgias had fought long, and were weary, Judas called upon the Lord, that he would shew himself to be their helper and leader of the battle.
τῶν δὲ περὶ τὸν ῎Εσδριν ἐπὶ πλεῖον μαχομένων καὶ κατακόπων ὄντων, ἐπικαλεσάμενος ὁ ᾿Ιούδας τὸν Κύριον σύμμαχον φανῆναι καὶ προοδηγὸν τοῦ πολέμου,
Во́инѡмъ же горгі́євымъ на мно́зѣ борю́щымсѧ и҆ ᲂу҆трꙋждє́ннымъ бы́вшымъ, призва́въ і҆ꙋ́да гдⷭ҇а спомо́щника, да бꙋ́детъ и҆ воево́да бра́ни,
And with that he began in his own language, and sung psalms with a loud voice, and rushing unawares upon Gorgias’ men, he put them to flight.
καταρξάμενος τῇ πατρίῳ φωνῇ τὴν μεθ᾿ ὕμνων κραυγήν, ἀναβοήσας καὶ ἐνσείσας ἀπροσδοκήτως τοῖς περὶ τὸν Γοργίαν, τροπὴν αὐτῶν ἐποιήσατο.
нача́тъ гла́сомъ ѻ҆те́ческимъ съ пѣ́сньми во́пль, возопи́въ и҆ неча́ѧннѣ на вѡ́ѧ горгі́євы напа́дъ, въ бѣ́гство и҆́хъ ѡ҆братѝ.
So Judas gathered his host, and came into the city of Odollam, And when the seventh day came, they purified themselves, as the custom was, and kept the sabbath in the same place.
᾿Ιούδας δὲ ἀναλαβὼν τὸ στράτευμα ἦγεν εἰς ᾿Οδολλὰμ πόλιν· τῆς δὲ ἑβδομάδος ἐπιβαλλούσης, κατὰ τὸν ἐθισμὸν ἁγνισθέντες αὐτόθι τὸ σάββατον διήγαγον.
І҆ꙋ́да же собра́въ вѡ́ѧ прїи́де во гра́дъ ѻ҆долла́мъ: и҆ є҆гда̀ седмы́й де́нь прїи́де, по ѡ҆бы́чаю ѡ҆чи́стившесѧ въ то́мъ мѣ́стѣ сꙋббѡ́тꙋ пра́здноваша.
Now under the coats of every one that was slain they found things consecrated to the idols of the Jamnites, which is forbidden the Jews by the law. Then every man saw that this was the cause wherefore they were slain.
εὗρον δὲ ἑκάστου τῶν τεθνηκότων ὑπὸ τοὺς χιτῶνας ἱερώματα τῶν ἀπὸ ᾿Ιαμνείας εἰδώλων, ἀφ᾿ ὧν ὁ νόμος ἀπείργει τοὺς ᾿Ιουδαίους· τοῖς δὲ πᾶσι σαφὲς ἐγένετο διὰ τήνδε τὴν αἰτίαν τούσδε πεπτωκέναι.
Ѡ҆брѣто́ша же ᲂу҆ коегѡ́ждо ѿ ᲂу҆ме́ршихъ под̾ ри́зами ᲂу҆бїе́нныхъ ѿ дарѡ́въ і҆́дѡльскихъ, ꙗ҆̀же во і҆амні́и, ѡ҆ ни́хже зако́нъ запреща́ше і҆ꙋде́ѡмъ, всѣ̑мъ же ꙗ҆́вѣ бы́сть, ꙗ҆́кѡ сеѧ̀ ра́ди вины̀ ті́и падо́ша.
All men therefore praising the Lord, the righteous Judge, who had opened the things that were hid,
πάντες οὖν εὐλογήσαντες τὰ τοῦ δικαιοκρίτου Κυρίου τοῦ τὰ κεκρυμμένα φανερὰ ποιοῦντος,
Всѝ ᲂу҆̀бо благослови́вше пра́вый сꙋ́дъ гдⷭ҇ень, ꙗ҆́кѡ та̑йнаѧ сотворѝ ꙗ҆влє́на,
Betook themselves unto prayer, and besought him that the sin committed might wholly be put out of remembrance. Besides, that noble Judas exhorted the people to keep themselves from sin, forsomuch as they saw before their eyes the things that came to pass for the sins of those that were slain.
εἰς ἱκετείαν ἐτράπησαν ἀξιώσαντες τὸ γεγονὸς ἁμάρτημα τελείως ἐξαλειφθῆναι. ὁ δὲ γενναῖος ᾿Ιούδας παρεκάλεσε τὸ πλῆθος συντηρεῖν ἑαυτοὺς ἀναμαρτήτους εἶναι, ὑπ᾿ ὄψιν ἑωρακότας τὰ γεγονότα διὰ τὴν τῶν προπεπτωκότων ἁμαρτίαν.
къ моле́нїю ѡ҆брати́шасѧ моли́вше, да сотворе́ный грѣ́хъ весьма̀ и҆згла́дитсѧ: до́бльственный же і҆ꙋ́да молѧ́ше люді́й, да сохранѧ́тъ себѐ ѿ грѣха̀, ѻ҆чи́ма ви́дѧще бы̑вшаѧ па́дшихъ за грѣ́хъ.
And when he had made a gathering throughout the company to the sum of two thousand drachms of silver, he sent it to Jerusalem to offer a sin offering, doing therein very well and honestly, in that he was mindful of the resurrection:
ποιησάμενός τε κατ᾿ ἀνδραλογίαν κατασκευάσματα εἰς ἀργυρίου δραχμὰς δισχιλίας, ἀπέστειλεν εἰς ῾Ιεροσόλυμα προσαγαγεῖν περὶ ἁμαρτίας θυσίαν, πάνυ καλῶς καὶ ἀστείως πράττων ὑπὲρ ἀναστάσεως διαλογιζόμενος·
И҆ сотвори́въ ѿ мꙋже́й собра́нїе ᲂу҆́тварей, ꙗ҆́кѡ двѣ̀ ты́сѧщы дра́хмъ сребра̀, посла̀ во і҆ерⷭ҇ли́мъ принестѝ за грѣ́хъ (ме́ртвыхъ) же́ртвꙋ, предо́брѣ и҆ благоче́стнѡ творѧ̀, ѡ҆ воскресе́нїи помышлѧ́ѧ.
During the time, moreover, which intervenes between a man's death and the final resurrection, the soul dwells in a hidden retreat, where it enjoys rest or suffers affliction just in proportion to the merit it has earned by the life which it led on earth.
Nor can it be denied that the souls of the dead are benefited by the piety of their living friends, who offer the sacrifice of the Mediator, or give alms in the church on their behalf. But these services are of advantage only to those who during their lives have earned such merit, that services of this kind can help them. For there is a manner of life which is neither so good as not to require these services after death, nor so bad that such services are of no avail after death; there is, on the other hand, a kind of life so good as not to require them; and again, one so bad that when life is over they render no help. Therefore, it is in this life that all the merit or demerit is acquired, which can either relieve or aggravate a man's sufferings after this life. No one, then, need hope that after he is dead he shall obtain merit with God which he has neglected to secure here. And accordingly it is plain that the services which the church celebrates for the dead are in no way opposed to the apostle's words: "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad;" for the merit which renders such services as I speak of profitable to a man, is earned while he lives in the body. It is not to every one that these services are profitable. And why are they not profitable to all, except because of the different kinds of lives that men lead in the body? When, then, sacrifices either of the altar or of alms are offered on behalf of all the baptized dead, they are thank-offerings for the very good, they are propitiatory offerings for the not very bad, and in the case of the very bad, even though they do not assist the dead, they are a species of consolation to the living. And where they are profitable, their benefit consists either in obtaining a full remission of sins, or at least in making the condemnation more tolerable.
The Handbook on Faith, Hope and Love, Chapter 109-110It is not to be doubted that the dead are aided by prayers of the holy church, and by the salutary sacrifice, and by the alms, which are offered for their spirits; that the Lord may deal with them more mercifully than their sins have merited. For this, which has been handed down by the Fathers, the universal church observes...
Sermon CLXXII (172) De verbis Apostoli, on 1 Thess 4:13There is, however, some perfection in this life to which the holy martyrs have arrived. There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended...
Sermon CLIX (159) De verbis eisdem Apostoli, on James 1:2As often as the anniversary comes round, we make offerings for the dead as birthday honours.
The Chaplet (or De Corona), Chapter 3Indeed, she prays for his [her dead husband's] soul, and requests refreshment for him meanwhile, and fellowship (with him) in the first resurrection; and she offers (her sacrifice) on the anniversaries of his falling asleep.
On Monogamy, Chapter 10[T]hat very night, this was shown to me in a vision: I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease... For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other... and [I] knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then... I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me. I saw that that place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment... He went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment.
Chapter 2, Paragraphs 3-4For if he had not hoped that they that were slain should have risen again, it had been superfluous and vain to pray for the dead.
εἰ γὰρ μὴ τοὺς προπεπτωκότας ἀναστῆναι προσεδόκα, περισσὸν ἂν ἦν καὶ ληρῶδες ὑπὲρ νεκρῶν προσεύχεσθαι.
А҆́ще бо па́дшымъ воста́ти не ча́ѧлъ бы, и҆зли́шно бы́ло бы и҆ всꙋ́е ѡ҆ ме́ртвыхъ моли́тисѧ.
Let us then give them aid and perform commemoration for them. For if the children of Job were purged by the sacrifice of their father, why do you doubt that when we too offer for the departed, some consolation arises to them? Since God is wont to grant the petitions of those who ask for others. And this Paul signified saying, "that in a manifold Person your gift towards us bestowed by many may be acknowledged with thanksgiving on your behalf." [2 Corinthians 1:11] Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them: for the common Expiation of the world is even before us.
Homily 41 on First Corinthians, Section 8 Paragraph 3Mourn for those who have died in wealth... Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf.
Homily 3 on Philippians, Section Philippians 1:24, Paragraph 3O Lord our God, give peace to the souls of our fathers and brethren who have fallen asleep in Jesus, remembering our forefathers of old, our fathers, patriarchs, prophets, apostles, martyrs, confessors, bishops, and the souls of all the holy and just men who have died in the Lord.
Especially remember those whose memory we this day celebrate, and our holy father Mark, the apostle and evangelist, who has shown us the way of salvation.
Divine Liturgy of St. Mark, Section XIVAnd also in that he perceived that there was great favour laid up for those that died godly, it was an holy and good thought. Whereupon he made a reconciliation for the dead, that they might be delivered from sin.
εἶτ᾿ ἐμβλέπων τοῖς μετ᾿ εὐσεβείας κοιμωμένοις κάλλιστον ἀποκείμενον χαριστήριον, ὁσία καὶ εὐσεβὴς ἡ ἐπίνοια· ὅθεν περὶ τῶν τεθνηκότων τὸν ἐξιλασμὸν ἐποιήσαντο τῆς ἁμαρτίας ἀπολυθῆναι.
Ктомꙋ̀ взира́ющь, ꙗ҆́кѡ во благоче́стїи ᲂу҆со́пшымъ и҆зрѧ́днѣйшаѧ ᲂу҆гото́васѧ благода́ть:
I believe it to be a duty to observe, to pray for the Faithful Departed.
Chapters on the Early Registers of Halifax Parish Church. Whitley & Booth. p. 20O Christ... Spare the offenses and sins of the dead, through Your grace and mercies forever.
Liturgy of Sts. Adaeus and Maris, Section XIV
And upon the day following, as the use had been, Judas and his company came to take up the bodies of them that were slain, and to bury them with their kinsmen in their fathers’ graves.
τῇ δὲ ἐχομένῃ ἦλθον οἱ περὶ τὸν ᾿Ιούδαν καθ᾿ ὃν τρόπον τὸ τῆς χρείας ἐγεγόνει, τὰ τῶν προπεπτωκότων σώματα ἀνακομίσασθαι καὶ μετὰ τῶν συγγενῶν ἀποκαταστῆσαι εἰς τοὺς πατρῴους τάφους.
На ᲂу҆́трїе же прїи́де со свои́ми і҆ꙋ́да, да, ꙗ҆́коже подоба́ше, тѣлеса̀ па́дшихъ во́зметъ и҆ со сро́дниками положи́тъ во гробѣ́хъ ѻ҆те́ческихъ.
The citizen of a prominent city, I erected this while I lived, that I might have a resting place for my body. Abercius is my name, a disciple of the chaste shepherd who feeds his sheep on the mountains and in the fields, who has great eyes surveying everywhere, who taught me the faithful writings of life. Standing by, I, Abercius, ordered this to be inscribed; truly I was in my seventy-second year. May everyone who is in accord with this and who understands it pray for Abercius.
Epitaph of Abercius[A Memorial for the deceased Valentinian II] Blessed are you both, if my prayers will avail aught! No day will you over in silence, no prayer of mine will pass you by unhonored, no night will hurry on its course without you receiving some participation in my prayers. I will repeatedly remember you in all by oblations.
On the Death of ValentinianWhy do you mention the names of the dead [in prayer] after their deaths? If the living prays or has given alms, how will this benefit the dead? If the prayer of the people here has benefited the people there, no one should practice piety or perform good works! He should get some friends any way he wants, either by bribery or by asking friends on his deathbed, and they should pray that he may not suffer in the next life, or be held to account for his heinous sins.
Panarion 75.3.5Of course I pray for the dead. The action is so spontaneous, so all but inevitable, that only the most compulsive theological case against it would deter me. And I hardly know how the rest of my prayers would survive if those for the dead were forbidden. At our age the majority of those we love best are dead. What sort of intercourse with God could I have if what I love best were unmentionable to Him?
On the traditional Protestant view, all the dead are damned or saved. If they are damned, prayer for them is useless. If they are saved, it is equally useless. God has already done all for them. What more should we ask?
But don't we believe that God has already done and is already doing all that He can for the living? What more should we ask? Yet we are told to ask.
"Yes," it will be answered, "but the living are still on the road. Further trials, developments, possibilities of error, await them. But the saved have been made perfect. They have finished the course. To pray for them presupposes that progress and difficulty are still possible. In fact, you are bringing in something like Purgatory."
[...] I believe in Purgatory.
Mind you, the Reformers had good reasons for throwing doubt on "the Romish doctrine concerning Purgatory" as that Romish doctrine had then become. I don't mean merely the commercial scandal. If you turn from Dante's Purgatorio to the Sixteenth Century you will be appalled by the degradation. In Thomas More's Supplication of Souls Purgatory is simply temporary Hell. In it the souls are tormented by devils, whose presence is "more horrible and grievous to us than is the pain itself." Worse still, Fisher, in his Sermon on Psalm VI, says the tortures are so intense that the spirit who suffers them cannot, for pain, "remember God as he ought to do." In fact, the very etymology of the word purgatory has dropped out of sight. Its pains do not bring us nearer to God, but make us forget Him. It is a place not of purification but purely of retributive punishment.
Our souls demand Purgatory, don't they? Would it not break the heart if God said to us, "It is true, my son, that your breath smells and your rags drip with mud and slime, but we are charitable here and no one will upbraid you with these things, nor draw away from you. Enter into the joy."? Should we not reply, "With submission, sir, and if there is no objection, I'd rather be cleaned first." "It may hurt, you know"--"Even so, sir."
LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 20Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls , for whom the supplication is put up, while that holy and most awful sacrifice is set forth.
And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him offense, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins , propitiating our merciful God for them as well as for ourselves.
Catechetical Lecture 23, Paragraphs 9-10Furthermore, as to mentioning the names of the dead, how is there anything very useful in that? What is more timely or more excellent than that those who are still here should believe that the departed do live, and that they have not retreated into nothingness, but that they exist and are alive with the Master? And so that this most august proclamation might be told in full, how do they have hope, who are praying for the brethren as if they were but sojourning in a foreign land? Useful too is the prayer fashioned on their behalf, even if it does not force back the whole of guilty charges laid to them. And it is useful also, because in this world we often stumble either voluntarily or involuntarily, and thus it is a reminder to do better. For we make commemoration of the just and of sinners: of sinners, begging God's mercy for them; of the just and the Fathers and Patriarchs and Prophets and Apostles and Evangelists and martyrs and confessors, and of bishops and solitaries, and of the whole list of them, so that we may set the Lord Jesus Christ apart from the ranks of men because of the honor due Him, and give reverence to Him, while keeping in mind that the Lord is not to be equated with any man, even if that man live in a justice that is boundless and limitless.
Panarion 75.8If the sins after death be pardonable, then the sacred oblation of the holy host useth to help men's souls: for which cause the souls sometime, of them that be dead, do desire the same: for Bishop Felix, whom we spake of before, saith that a virtuous Priest, who died some two years since, and dwelt in the diocese of the city of Centumcellis, and was pastor of the church of St. John in the place called Tauriana, told him that himself did use (when he had need) to wash his body in a certain place, in which there were passing hot waters: and that going thither upon a time, he found a certain man whom he knew not, ready to do him service, as to pull off his shoes, take his clothes, and to attend upon him in all dutiful manner. And when he had divers times done thus, the Priest, minding upon a day to go to the baths, began to think with himself that he would not be ungrateful to him that did him such service, but carry him somewhat for a reward, and so he took with him two singing breads: and coming thither he found the man there ready, and used his help as he was wont to do: and when he had washed himself, put on his clothes, and was ready to depart, he offered him for an holy reward that which he had brought, desiring him to take that courteously, which for charity he did give him. Then with a sad countenance, and in sorrowful manner, he spake thus unto him: "Why do you give me these, father? This is holy bread, and I cannot eat of it, for I, whom you see here, was sometime lord of these baths, and am now after my death appointed for my sins to this place: but if you desire to pleasure me, offer this bread unto almighty God, and be an intercessor for my sins: and by this shall you know that your prayers be heard, if at your next coming you find me not here." And as he was speaking these words, he vanished out of his sight: so that he, which before seemed to be a man, showed by that manner of departure that he was a spirit. The good Priest all the week following gave himself to tears for him, and daily offered up the holy sacrifice: and afterward returning to the bath, found him not there: whereby it appeareth what great profit the souls receive by the sacrifice of the holy oblation, seeing the spirits of them that be dead desire it of the living, and give certain tokens to let us understand how that by means thereof they have received absolution.
Dialogues, Book 4, Chapter 55Now since it is uncertain and no one knows, whether final judgment has been passed upon these souls, it is not sin if you pray for them; but in this way, that you let it rest in uncertainty and speak thus: Dear God, if the departed souls be in a state that they may yet be helped, then I pray that thou wouldst be gracious.
Martin Luther's Original Church Postil 1544, First Sunday after Trinity (The Rich Man & Lazarus), Paragraph 29...we know that the ancients speak of prayer for the dead, which we do not prohibit; but we disapprove of the application ex opere operato of the Lord's Supper on behalf of the dead.
The Defense of the Augsburg Confession, Book of Concord, Article XXIV (XII): Of the Mass, Section 94Moreover, the dead live in the memory of the living: wherefore the intention of the living can be directed to them. Hence the suffrages of the living profit the dead in two ways even as they profit the living, both on account of the bond of charity and on account of the intention being directed to them. Nevertheless, we must not believe that the suffrages of the living profit them so as to change their state from unhappiness to happiness or "vice versa"; but they avail for the diminution of punishment or something of the kind that involves no change in the state of the dead.
Question 71. The suffrages for the dead, Article 2