Translation introduction to 3 Maccabees (United Bible Societies)

Name and status of 3 Maccabees

The book known as 3 Maccabees, which was written and preserved in Greek, has nothing to do with the family of the Maccabees, whose story is told in 1-2 Maccabees. This story takes place about fifty years before the incidents in the history of the Maccabean family. Yet the theme of the book is very much like 2 Maccabees, and probably because of its similarity to this book it was placed in manuscripts directly after 2 Maccabees.

This book is not considered canonical scripture by Protestants or Roman Catholics, but it does have deuterocanonical status in the Orthodox Churches.

Protestant practice is to group it among a large group of ancient non-canonical writings known as pseudepigrapha.

Author, date, and place of origin

The author of 3 Maccabees cannot be identified, but he was surely a highly educated Jew living in Alexandria, a large cosmopolitan city on the Mediterra- nean coast of Egypt. For a long time Alexandria had a large and active Jewish community, and the book was almost certainly written there. Scholars disagree about the date of the book. It seems to be familiar with the Greek version of Daniel, which is generally dated about 165 B.C., so it must be dated after that.

The key passage for deciding the date is 3 Macc 2.27-30, which speaks of a registration of Jews. If the historical occasion reflected in that passage had a religious purpose, and pertained to Jewish persecution, the book is probably to be dated sometime while the Ptolemaic dynasty ruled in Egypt, which ended in 30 B.C. If, as many argue, the registration was to gather information for a poll tax, this would place the book in the Roman period; such a registration was conducted in 24 A.D. Rowell makes a strong case for composition during the reign of the Roman emperor Caligula, 37–41 A.D. The exact date cannot be determined, but we may comfortably place it anywhere in the first century B.C. or the first century A.D., without it affecting the translation of the book.

Content

3 Maccabees tells the story of the attempt of King Ptolemy IV Philopator of Egypt (221–203 B.C.) to kill the Jews living in Egypt. There is some initial material dealing with the battle of Raphia (217 B.C.), and indeed, the book gives the impression of beginning in the middle of an account. Some scholars believe the original beginning is missing. The main story in the book begins, however, when Philopator visits Jerusalem, and wishes to enter the sanctuary of the Temple, but is forbidden, since that would violate Jewish law. He decides to do it anyway, and makes his way toward the entrance as the people of Jerusalem experience genuine alarm, and as the High Priest, Simon, prays for God to stop this act.

God answers the prayers. Philopator is miraculously struck to the ground. He leaves Jerusalem determined to punish the Jews. In Alexandria he begins a persecution, decreeing that all Jews must give up their religion and worship the Greek god Dionysus. Some Jews comply, but others defy the king. When the king realizes that his plan is not working, he orders all Jews in Egypt to be brought together in one place, and killed by being trampled by elephants. On the day the massacre is to take place, God causes Philopator to oversleep, so that the order to kill the Jews is not given. He determines that it will be done the next day. On the next day God makes the king forget that he ever gave the orders, and he threatens his advisers for their evil plans to kill the Jews. But later Philopator determines again that the Jews must be killed, and the plan develops. The elephants are led into the racetrack area where the Jews have been brought together. The Jews moan as they prepare to die, but the pious Eleazar prays for God to rescue them, and once again God answers his prayer.

The Jews do not see it, but two angels descend and immobilize the Egyptian soldiers. The elephants turn and trample them instead of the Jews.

Again, God causes Philopator to forget his plans. Moved by what he has seen, he provides food and wine for the Jews to celebrate their deliverance over a period of a week, then they are allowed to return to their homes. Before they leave, however, they take vengeance on the faithless Jews who went along with the king’s demand that they abandon the Jewish religion. After killing these people, the rescued Jews return to their homes, where they are treated with new respect by the Gentiles.

Problems in translating 3 Maccabees

The king’s name: The king of Egypt involved in the story is Ptolemy IV, known as Philopator. Both names are used in the book. In 3 Macc 1.1 he is introduced as Philopator. In 1.2, 6 he is called Ptolemy. At 3.12 and 7.1 he is called King Ptolemy Philopator. Through most of the book he is simply referred to as “the king.” The name Philopator is not used outside 3 Maccabees, but the name Ptolemy is frequent in 1-2 Maccabees. Some translators will want to use at least one of the names at the beginning of new sections, in place of “the king.” Others may feel like the difficult names only cause problems for the reader.

Since no other king is involved in the story, simply using “the king” will be clear to most readers. At any rate, translators should be careful not to give the reader the impression that there are two different kings.

Style: The Greek style of this book is striking. It is flowery and complicated and at a very high level. Many unusual words and phrases are used, and the writer is fond of repetition, using two adjectives when one would do, or two nouns, or two verbs. Some translators may feel that they can imitate this style without sacrificing clarity, but most translators will be well advised not to make the attempt. It would be dealing falsely with the author, however, not to find some way of translating the elaborate references made to God. God is seldom mentioned without being described by an elaborate series of adjectives or phrases (see, for instance, 3 Macc 2.2, 21; 5.7). The phrase “the supreme God” occurs several times. The important thing for the translator here is less translating the exact meaning of the Greek wording, than to convey the impression that the author wants to use all the language at his command to describe God’s greatness.

Outline of 3 Maccabees

1.1-3 Dositheus saves Philopator’s life
1.4-7 The Egyptians defeat the Syrians
1.8-15 Philopator wants to enter the Temple sanctuary
1.16-29 The people of Jerusalem try to stop Philopator
2.1-20 The prayer of Simon the High Priest
2.21-24 God punishes Philopator
2.25-33 Philopator persecutes the Jews in Egypt
3.1-10 Some of the Egyptians sympathize with the Jews
3.11-30 Philopator orders his army to arrest every Jew in the kingdom
4.1-10 The Jews are taken prisoner
4.11-21 The Jews are held prisoner in Alexandria
5.1-9 Philopator orders every Jew to be killed
5.10-22 God rescues the Jews 5.23-35 God rescues the Jews again
5.36-44 Philopator again orders the Jews to be killed
5.45-51 The elephants are led into the stadium
6.1-15 Eleazar prays
6.16-21 God appears and rescues the Jews
6.22-29 Philopator orders the Jews to be released
6.30-40 The Jews celebrate
6.41–7.9 Philopator’s letter to his commanders
7.10-16 The rebellious Jews are punished
7.17-23 The faithful Jews return home

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 3-4 Maccabees. (UBS Helps for Translators). Miami: UBS, 2018. For this and other handbooks for translators see here.

Translation commentary on 3 Maccabees 1:28

The continuous, vehement, and concerted cry of the crowds resulted in an immense uproar: Here the writer is not saying anything he has not already said, but his style is repetitious, and translators will have to be repetitious also. Continuous says that the noise went on and on. The Greek word rendered vehement suggests that the Jews were in agony, almost pain. Concerted means they were shouting all at the same time. We suggest ignoring the textual note in Revised Standard Version. We may render this verse as follows:

• The crowds were making a loud agonizing noise that went on and on.

• The noise was immense [or, very loud] as the crowds kept on shouting and crying out in their suffering.

• The crowds were making an earsplitting, agonizing noise. They were all shouting at the same time, and this went on and on.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 3-4 Maccabees. (UBS Helps for Translators). Miami: UBS, 2018. For this and other handbooks for translators see here.

Translation commentary on 3 Maccabees 2:31

Now some, however, with an obvious abhorrence of the price to be exacted for maintaining the religion of their city … : Translators will help the reader by making clear that some refers to “Some of the Jews in Alexandria” (Contemporary English Version). The Greek text rendered with an obvious abhorrence of the price to be exacted for maintaining the religion of their city is difficult, and it appears in the manuscripts in different forms. Basically, they may be translated literally as follows:

1. resenting strongly the ladders of the city’s religion
2. resenting strongly the prices of the city’s religion
3. standing firm for the prices of the religious policy
4. being religious but resenting the scrupulous demands of the holy observances

Option 4 makes sense but is found in only one Greek manuscript. Option 3 has more manuscript authority but sounds like a scribal attempt to make sense of the text. Option 2 appears to be translated in the versions we are following, but has meager manuscript authority. Option 1 is the text found in both Rahlfs and Hanhart; it also has good manuscript authority. The difference in Greek between options 1 and 2 is whether a certain form is feminine plural (epibathras) or neuter plural (epibathra). The feminine noun means “ladder, something to be climbed”; the neuter noun means “price, something to be paid.” Either noun can be forced to make sense. Contemporary English Version, for instance, understands the beginning of this verse to mean “Some of the Jews in Alexandria did not want to pay the price of remaining faithful to their own religion.” But it is not clear here whether “price” (either in Greek or in Contemporary English Version‘s English) refers to actual money or is used as a metaphor for suffering. It is possible, however, to make sense of the printed text (option 1), looking at the total context. The people spoken of here are people who were eager to get ahead in the social structure of Alexandria; this is clear from the latter part of the verse. The word “ladders” may be a metaphor for a means of getting ahead in society: these Jews resented that in order to gain respect and authority in Alexandria, a person had to belong to a certain religion. Religion provided a stratification of society (“ladders”). We suggest that translators seriously consider this approach. A model following option 1 is given below.

Readily gave themselves up means these Jews gave up Judaism—they surrendered to the king’s wish that they become worshipers of Dionysus.

Since they expected to enhance their reputation by their future association with the king: These Jews did what the king wanted them to do, because they thought they would be better off in the community if the king approved of them. Their future association with the king means they would enjoy the king’s favor, and the benefits that could come from that favor.

A model of this verse that follows option 1 is:

• Some of the Jews in Alexandria strongly resented the fact that a person had to worship Dionysus to gain influence in the city,* so they quickly did what the king wanted. They thought they would be more highly regarded if the king approved of them.
* Some … city; the Greek of this clause is unclear.

This model, following option 2, is fashioned after Contemporary English Version:

• Some of the Jews in Alexandria were not willing to suffer what they would have to suffer if they remained faithful to their own religion,* so they quickly did what the king wanted. They thought….
* Some … religion: the Greek of this clause is unclear.

We prefer the first model, but translators may choose either one.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 3-4 Maccabees. (UBS Helps for Translators). Miami: UBS, 2018. For this and other handbooks for translators see here.

Translation commentary on 3 Maccabees 3:30

The letter was written in the above form: This verse simply indicates that verses 12-29 give the content of the king’s letter, at least approximately. It may be translated “This was the kind of thing written in the letter” or “That was what the king said in his letter.”

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 3-4 Maccabees. (UBS Helps for Translators). Miami: UBS, 2018. For this and other handbooks for translators see here.

Translation commentary on 3 Maccabees 5:13

Then the Jews, since they had escaped the appointed hour … : The Jews realized that the time when they were supposed to be killed by the elephants had passed. We may begin this verse with “When the Jews realized that it was past the time when they were to be killed…,” “The time set aside to kill the Jews had now passed, so…” (Contemporary English Version), or even “The time that Philopator had set for the elephants to kill the Jews had now passed, so….”

Praised their holy God: For holy God, see the comments on 3 Macc 2.2.

And again begged him who is easily reconciled to show the might of his all-powerful hand to the arrogant Gentiles: The Jews believed that God had answered their prayer to escape death, since God is easily reconciled, that is, “quick to respond in mercy” (Anderson). They now prayed that he would punish the Gentiles for even trying to carry out such a presumptuous, arrogant plan. Contemporary English Version omits the adverb again, but it should be kept. The might of his all-powerful hand is a figurative expression that may be rendered “all of his might/power.” For Gentiles see 3 Macc 4.1. We may translate again begged him … to show the might of his all-powerful hand to the arrogant Gentiles as “They again begged him to use all of his tremendous power to punish the arrogant Gentiles” or “They again asked him to show the arrogant Gentiles his tremendous power.”

Here are alternative models for this verse:

• When the Jews realized that it was past the time when they were to be killed, they praised their holy God for showing them such mercy. They once again begged him to use all of his tremendous power to punish the arrogant Gentiles.

• The time that King Philopator had set for the Jews to be killed [or, for the elephants to kill the Jews] had now passed. So they praised their holy God….

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 3-4 Maccabees. (UBS Helps for Translators). Miami: UBS, 2018. For this and other handbooks for translators see here.

Translation commentary on 3 Maccabees 5:45

Now when the beasts had been brought virtually to a state of madness, so to speak, by the very fragrant draughts of wine mixed with frankincense and had been equipped with frightful devices, the elephant keeper: The Greek sentence here begins with the elephant keeper, which is the subject of the verb “entered” in the next verse. Most languages need to break this long sentence. We suggest rendering this verse in the active voice, and following the Greek order, beginning with “The elephant keeper…” (see the model below). For wine mixed with frankincense, see the comments on 3 Macc 5.2. Verse 2 says the wine was “unmixed,” but here it is mixed with frankincense. The point there is that the wine was not diluted—mixed with water. Whether true or not, the people believed feeding this to the elephants would bring them virtually to a state of madness, that is, where they would become wild and uncontrollable. As we noted at verse 2, it would be very difficult to feed pure frankincense to the elephants, something that Contemporary English Version‘s model wrongly indicates. We can only suppose that the frightful devices are weapons such as swords or knives that were somehow placed on the elephants’ legs so that even more harm could be done to the Jews, as they were being trampled to death. In the following model of this verse we reverse the two parts of the sentence since it seems clear that no one could have attached anything to the elephants’ legs if they were already half mad:

• The elephant keeper fastened swords and knives to the legs of the elephants, and gave them so much of the fragrant wine mixed with frankincense that they were frantic.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 3-4 Maccabees. (UBS Helps for Translators). Miami: UBS, 2018. For this and other handbooks for translators see here.

Translation commentary on 3 Maccabees 6:26

Who is it that has so lawlessly encompassed with outrageous treatment…?: Once again, this question is really an accusation. As the author writes this, the king sounds more like he is giving a formal speech than threatening anyone, but this is simply the writer’s style. In the model below lawlessly is rendered as “with no regard to their rights” and encompassed as “rounded them up.” Outrageous treatment may be translated separately by beginning this verse with “What you have done is outrageous! You have rounded them up with no regard for their rights.” However, the clause “You have rounded them up…” may be placed more naturally in at the end of this verse, beginning with the word “But” (see the model below).

Those who from the beginning differed from all nations in their goodwill toward us: The Greek phrase for differed from all nations is rendered in the Revised Standard Version footnote as “excelled above all nations,” and we prefer this interpretation; it is not a textual matter. The pronoun us refers to the king. We may render this clause as “The Jews have always shown more goodwill to me than any other nation.”

And often have accepted willingly the worst of human dangers may be expressed as “They have faced the worst dangers that humans can face.”

Here is an alternative model for this verse:

• What you have done is outrageous! The Jews have always shown more goodwill to me than any other nation. They have faced the worst dangers that human beings can face. But you have rounded them up with no regard for their rights.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 3-4 Maccabees. (UBS Helps for Translators). Miami: UBS, 2018. For this and other handbooks for translators see here.

Translation commentary on 3 Maccabees 7:18

There they celebrated their deliverance: As Revised Standard Version‘s footnote indicates, this clause is literally “There they made a cup of deliverance.” Most scholars understand “a cup of deliverance” to mean a feast or banquet. So we may say “There they held another feast [or, fiesta] to celebrate being saved [or, their rescue by God]” or “… the way that God had rescued them.”

For the king had generously provided all things to them for their journey, to each as far as his own house: The king had supplied all the food, drink, and other necessities that the returning Jews would need to supply them on their way home.

Here is an alternative model for this verse:

• There they held another feast to celebrate being saved [or, their rescue by God], because the king was generous to them. He provided everything they would need on their journey, enough for all of them to get to their own homes.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on 3-4 Maccabees. (UBS Helps for Translators). Miami: UBS, 2018. For this and other handbooks for translators see here.