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 1:20

Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets: Nurses refers to “wet nurses,” women who suckle the babies of other women at their breasts. So we may render this clause as “Mothers and women who were nursing [or, suckling] the babies of other women abandoned [or, forgot about] the babies and left them behind in houses and in the streets” (similarly Contemporary English Version).

And without a backward look they crowded together at the most high temple: The Greek adverb translated without a backward look literally means “without turning around,” but it has the figurative meaning “heedlessly, carelessly.” There is a question as to whether this word is to be taken with the preceding statement about the women abandoning their babies, or with the following statement about crowding together at the Temple. Anderson translates it with the following statement, saying “abandoning all caution, thronged to the most glorious Temple.” However, Hadas renders it with the preceding one, saying “left newborn infants behind untended…,” and Emmet is similar with “left [the babies] here and there … without care….” In our opinion, Revised Standard Version, Contemporary English Version, and Anderson have the more satisfying interpretation. The Greek expression for the most high temple probably refers to the holiness of the Temple (so Contemporary English Version) or its grandeur (so Anderson), but Hadas renders it literally, saying “the Temple, which towers above all.” The Greek phrase is unusual; it is the author’s attempt to describe the Temple in elegant, fancy language.

Here is a possible alternative model for this verse:

• Mothers, and other women who were nursing [or, suckling] the babies of other women, left newborn babies anywhere—inside or outside [or, in their houses or in the streets]. Then, without looking back at them, joined the crowds at the great, holy [or, sacred/taboo] Temple.

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 2:23

Then both friends and bodyguards … : Both friends and bodyguards does not mean there were only two friends. It means Philopator’s friends as well as his bodyguards took action. Friends refers to Philopator’s close advisers and officers, not simply to people who liked him (see 1 Macc 2.18). Bodyguards were soldiers who had the duty of protecting Philopator from harm.

Seeing the severe punishment that had overtaken him: Severe punishment is the author’s comment on what was happening; the Egyptians might not have perceived what was happening to Philopator as divine punishment. Translators may find this hard to express without causing confusion. The best course is probably to refer to what was happening to Philopator; for example, the beginning of this verse may be rendered “When Philopator’s officers and bodyguards saw what was happening to him….”

And fearing lest he should lose his life may be translated “they were afraid that he was going to die.”

Quickly dragged him out: The men grabbed Philopator, presumably by the arms, and dragged him out of the Temple area. Contemporary English Version says “so they dragged him away from the crowd,” which is a good way to express this clause.

Panic-stricken in their exceedingly great fear may be rendered “completely panic-stricken,” “completely panicking [or, losing their nerve],” or “they themselves were terribly afraid.”

Here are models for this verse:

• When Philopator’s [or, the king’s] officials and bodyguards saw what a terrible thing was happening to him, they were afraid that he was dying. Completely panic-stricken themselves, they dragged him out of the Temple area [or, away from the crowd].

• … was dying. They themselves were terribly afraid, but they dragged him out of the Temple area [or, away from the crowd].

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 3:22

But in their innate malice they took this in a contrary spirit, and disdained what is good: The phrase in their innate malice accuses the Jews of being evil by nature. So we may begin this verse with “But the Jews are evil by nature…” or “But because the Jews are evil by nature….” They took this in a contrary spirit, and disdained what is good may be rendered “so they were offended by my good offer and refused to accept it.” What is good is the offer of citizenship and participation in the state religion. When the Jews of Alexandria refused this, the king interpreted their action as hostility. Here is an alternative model for the first part of this verse: “I made the Jews a good offer, but because they are evil by nature, they were offended and refused to accept it.”

Since they incline constantly to evil essentially repeats their innate malice. Just as the king insists on his own benevolence, he insists on the stubborn evil of the Jews. This clause is part of the sentence at the beginning of the next verse, so a model of it is given there.

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 5:5

The servants in charge of the Jews went out in the evening and bound the hands of the wretched people: The servants in charge of the Jews refers to the people who were guarding them at the stadium. The wretched people may be rendered “the poor unfortunate people” (Anderson).

And arranged for their continued custody through the night means these guards made sure that the Jewish prisoners would not get away during the night.

Convinced that the whole nation would experience its final destruction may be rendered “They believed all the Jews would die the next day.”

Here is a model for this whole verse:

• That evening, the servants who were guarding the Jews tied the hands of these pitiful people, and made sure that they would not escape during the night. They were convinced that all the Jews would die the next day.

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 5:37

After summoning Hermon he said in a threatening tone: The king made a show before his guests of insulting and threatening Hermon, the elephant keeper.

How many times, you poor wretch, must I give you orders about these things?: This is a rhetorical question that strongly rebukes Hermon. You poor wretch is an insult. Translators should have many excellent equivalents for this insult in their language. Poor does not indicate poverty, but being pitiful or unfortunate.

An alternative model for this verse is:

• He called for Hermon, and threatened him, saying, “You stupid fool! How many times must I tell you to do this?

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 6:18

Then the most glorious, almighty, and true God revealed his holy face: God revealed himself to Philopator and the other Gentiles. In the phrase revealed his holy face, the adjective holy is already included in the pronoun his, so it may be rendered simply “revealed himself.” A model for this whole clause is “Just then [or, Right at that moment], the most glorious, all-powerful, and only true God revealed himself to all the Gentiles.”

And opened the heavenly gates may be translated “and opened the gates [or, entrances] of heaven” or even “They saw him open the gates of heaven.”

From which two glorious angels of fearful aspect descended, visible to all but the Jews probably means the Gentiles saw two shining or shimmering [glorious] angels come down through the gates of heaven. The Greek word translated angels can also mean “messengers.” Here heavenly messengers from God are in view. Translators will have probably already struggled with the translation of this term both in the Old Testament (for example, Gen 16.7; 21.17) and the New Testament (for example, Matt 1.20; Luke 1.11; Acts 10.3). Fearful aspect means the angels appeared to the onlookers to be a threat, not a source of blessing, so the Gentiles were all terrified. This idea may be put into a final sentence, for example, “The Gentiles were terrified, but the Jews never saw anything.” The translator’s main problem here is that readers will begin the verse assuming the Jews saw what was happening, but are not told until the end that they did not.

One possible model for this verse is:

• Then God—the most glorious, the almighty [or, all-powerful], the only true God—appeared to the Gentiles! They saw him open the gates of heaven, and two shining angels came down. The Gentiles were terrified, but the Jews saw none of this.

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 7:10

Upon receiving this letter the Jews did not immediately hurry to make their departure, but they requested of the king … : The king’s letter was not addressed to the Jews (see 3 Macc 6.41–7.1), but the author presumes that the Jews received a copy of it. The letter gave the Jews protection as they returned home, but there was unfinished business. They wanted to put to death the Jews who had not been faithful during the persecution. To put people to death, they had to get permission from the king. This probably involved a trip to the palace, and we suggest saying that here to help the reader understand the difficult course of events in the following verses. A possible model for the first half of this verse is “When the Jews read King Philopator’s letter, they did not hurry to return home [or, to leave Alexandria]. They went to the king and asked permission….”

That at their own hands those of the Jewish nation who had willfully transgressed against the holy God and the law of God should receive the punishment they deserved: That at their own hands may be expressed as “if they could punish” (Contemporary English Version) or “if they could deal with.” Those of the Jewish nation who had willfully transgressed against the holy God and the law of God may be rendered “the Jews who had deliberately broken the Law of the holy God” or “the other Jews in Alexandria who had sinned against God and rejected his Law” (Contemporary English Version). For holy God, see 3 Macc 2.2. Should receive the punishment they deserved may be translated “and make sure that they were punished as they should be.”

We suggest reordering this verse as follows:

• When the Jews read this letter, they were in no hurry to leave Alexandria. They wanted to deal with the Jews who had deliberately broken the Law of the holy God, and make sure that they got the punishment they deserved. So they went to the king and asked permission to do this.

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.