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 6:8

And Jonah, wasting away in the belly of a huge, sea-born monster … : See Jonah 1.17 and 2.10. Jonah is the direct object of the main verbs watched over and restored, which occur later in the verse. Wasting away means “slowly dying.” The Greek has no specific word for huge here. The Greek word translated sea-born monster is the same one translated “whale” in Matt 12.40, but it could be used of any sea creature the author considered monstrous (compare Sir 43.25). Sea-born simply means this was a creature of the sea rather than land. Here is a possible model for the beginning of this verse: “Then there was Jonah. When he was dying inside a huge sea monster….”

You, Father, watched over and restored unharmed to all his family may be rendered “You cared for [watched over] him, Father, and brought him back safely [restored unharmed] to his whole family.” The book of Jonah says nothing about Jonah’s family. Revised Standard Version has a textual footnote here giving readings of some other Greek manuscripts that differ slightly from the text given in Hanhart and Rahlfs. We think the variations are not important enough for translators to insert a textual footnote.

An alternative model for this verse is:

• Then there was Jonah. When he was dying inside a huge sea monster, you cared for him, Father, and brought him back safe to his whole family.

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 6:40

Then they feasted, provided with everything by the king, until the fourteenth day: Provided with everything by the king refers to the wine and food that the king provided (see verse 30). The fourteenth day of Epeiph would be August 25. Translators may render until the fourteenth day as “for seven days [after the seventh of Epeiph].”

On which also they made the petition for their dismissal brings us back to the narrative in verse 37. We may say “At the end of those days, they asked the king to allow them to return home.”

Here are alternative models for verses 38-40:

• (38 Philopator’s officials had spent forty days in midsummer taking down the names of the Jews, and had been planning to spend the next three days killing them. 39 But on each of these three days the Lord of all [or, the world] revealed in a glorious [or, wonderful] way how merciful he is. He saved all the Jews; not one of them was harmed. 40 Then the king provided for them to have a celebration lasting seven days. At the end of those days, they asked the king to allow them to return home.)

• 38 Here is a summary of what happened to the Jews in Alexandria: Philopator’s officials had begun registering [or, writing down the names] of the Jews from the twenty-fifth day of the month Pachon till the fourth day of the month Epeiph, altogether forty days. Then he planned to kill the Jews from the fifth through the seventh day of Epeiph. 39 But on each of these three days the Lord of all the world revealed in a wonderful way how merciful he is….

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 1:10

He marveled at the good order of the temple: Philopator was apparently impressed by the care with which things were done at the Temple. Everyone knew what they were supposed to do and when to do it. This is good order. This clause may be rendered “He admired the orderly manner in which things were done [or, the priests did things] at the Temple.”

And conceived a desire to enter the holy of holies: Conceived a desire may be rendered “got the idea” or “the idea struck him.” The holy of holies (literally “the sanctuary”) refers to the Temple building inside the courtyard. Contemporary English Version renders this clause as “he wanted to see what it looked like inside,” which is not wrong, but it omits the important idea that the inside of the Temple was considered an especially sacred space. At this point the narrative jumps ahead to the Jews’ reaction to Philopator’s wish, without ever having Philopator express that wish. It is implied, and translators may wish to help the reader bridge the gap between this verse and the next one by translating this clause as a reference to Philopator expressing his wish. To do this it is necessary to specify to whom Philopator was speaking. Verse 11 says only that “they” respond. It is not clear who is in view with the pronoun “they”; it is not specifically said that these people are priests. They would certainly be Jews of sufficient importance that they would be escorting the king on this visit. Contemporary English Version begins verse 11 with “The Jews who walked with Philopator” to specify the referents for this pronoun. This is not wrong at all, but the verb “walked” is unnecessary. So a possible addition at the end of verse 10 is “He then told the Jewish leaders who were with him that he wanted to look inside the sanctuary itself [or, the holy building].”

Models for this verse are:

• He admired the orderly manner in which things were done [or, the priests did things] at the Temple, and wanted to see what the holy [or, sacred] sanctuary looked like inside. So he told the Jewish leaders who were with him that he wanted to look inside.

• … So he said to the Jewish leaders who were with him, “I want to go and look inside.”

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 2:13

See now, O holy King: It will be good to begin this verse with the connector “So” or “Therefore.” For the sense of holy here, see 3 Macc 2.2. This clause may be rendered “So look at us now, holy King.”

That because of our many and great sins we are crushed with suffering may be expressed as “We have often sinned greatly [or, terribly] against you. Because of that, we are now suffering terribly.”

Subjected to our enemies, and overtaken by helplessness may be rendered “Our enemies rule us, and we can do nothing about it.”

Contemporary English Version has an excellent model for this verse, but here is an alternative:

• So look at us now, holy King. We have often sinned against you, and sinned greatly. Because of that, we are now suffering terribly. Our enemies rule us, and we can do nothing about it.

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 3:12

King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts … : The king uses both his names here (Ptolemy Philopator); see the comments on 3 Macc 1.1. Since he wrote this letter, some languages may prefer to refer to him in the first person here (see the model below). The Greek phrase translated in Egypt and all its districts is not quite that precise, although it probably means that. Anderson translates “in Egypt and elsewhere.” We suggest “all over Egypt.”

Greetings and good health renders a Greek phrase often used to open letters at this particular time. It may be placed at the beginning of the letter. However, in some languages Revised Standard Version‘s order will be preferred.

A possible model for this verse is:

• “I, King Ptolemy Philopator, send greetings and best wishes to my commanders and soldiers all over Egypt.

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 4:16

A paragraph break is needed here. This verse describes what the king was doing during the forty days that the registration of the Jews was taking place.

The king was greatly and continually filled with joy: Philopator was happy, looking forward to the bloody scene when he would kill the Jews. He was far removed from religious reality. Contemporary English Version‘s translation is not accurate here. A possible model is “Meanwhile [or, While the registration was going on], the king was as happy as he could be.”

Organizing feasts in honor of all his idols may be expressed as “He held feasts for all his idols [or, to honor all his idols].”

With a mind alienated from truth and with a profane mouth: When he spoke, it was to offer praise to idols, which is in itself profane speech. We may render this phrase as “Every word he spoke to those idols was false and unholy [or, profane/taboo].”

Praising speechless things that are not able even to communicate or to come to one’s help: Speechless things refers to the idols. Communicate implies both speaking and hearing. See below for a possible model of this clause.

And uttering improper words against the supreme God: Not only did he praise his idols, but he spoke improper words against the real God. Improper words refers to blasphemies, and may be rendered “terrible insults.” For the supreme God, see the comments on 3 Macc 1.9.

Here is an alternative model for this verse:

• While the registration was going on [or, Meanwhile], the king was as happy as he could be. He held feasts for all his idols. Every word he spoke to those idols was false and unholy [or, profane/taboo], since idols cannot speak, cannot hear, and cannot help anybody. He also said terrible things [or, insults] about God Most High.

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 5:27

But he, upon receiving the report may be rendered “But when the king heard Hermon’s words.”

And being struck by the unusual invitation to come out may be expressed as “he didn’t understand what he was talking about.”

Since he had been completely overcome by incomprehension: This clause repeats what has already been said in the previous clause. God caused Philopator to forget about his orders to destroy the Jews, so the king was confused when Hermon told him that everything was ready and invited him to come to the stadium. The translator should not reveal in this verse that God caused Philopator to forget; this will come out in the next verse.

Inquired what the matter was for which this had been so zealously completed for him: The model below suggests simplifying the verse by using direct speech here as follows:

• But Philopator did not understand at all what Hermon was talking about. He asked, “Why should I go to the stadium [or, race track]? What is ready?”

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.