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 1:14

And someone heedlessly said that it was wrong to take this as a sign in itself: The Greek is literally “And someone foolishly said it would be wrong to consider that [the fact that he has entered other temples] as a marvel.” The implication is not entirely clear, but the author helps us by telling us that it was a foolish thing to say. Perhaps the person meant “I’m not surprised at that. Gentiles don’t care what goes on in their temples.” Perhaps he meant “Big deal! You can’t go into our Temple!” Perhaps he meant “That doesn’t prove anything. You still can’t enter our Temple.” Contemporary English Version assumes the last sense, and it may be used as a model:

• Without thinking, someone foolishly answered, “You’re wrong to think you can go into this temple, just because you’ve gone into others.”

Another possible model is:

• At that point someone said—and it was a foolish thing to say—that it didn’t matter how many other temples he had entered.

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 2:17

Do not punish us for the defilement committed by these men, or call us to account for this profanation: In many languages it will be good to begin this verse with the equivalent of “Please” (Contemporary English Version). The High Priest is pleading with God, not commanding him. The Greek expression for Do not punish us for the defilement committed by these men is literally “Do not punish us in the defilement of these [men],” which is ambiguous. The second clause, or call us to account for this profanation, is parallel to the first one, and may be combined with it (so Contemporary English Version). Revised Standard Version and Contemporary English Version understand these two clauses to be a prayer that God not punish the Jews after Philopator and his men defile the Temple. Anderson, Emmet, and Hadas interpret it as a prayer that God not punish the Jews for their sins (see verse 13) by allowing Philopator and his men to profane the Temple, thus blocking access to God. In our judgment the latter interpretation is more probable, and the following model is based on it: “Please do not punish us by allowing these men to make our Temple unfit for use [or, to profane our Temple].”

Lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying: These two clauses will be most easily expressed as a separate sentence in many languages by rendering the word lest as “If you do” (Contemporary English Version, and see our models at the end of verse 18). Boast in their wrath and exult in the arrogance of their tongue say roughly the same thing, and can be combined as follows: “If you do, these arrogant sinners are going to brag and say….” The following verse gives the content of what the transgressors might say. While Revised Standard Version presents it (literally) as direct speech, some translators will find it better expressed as indirect speech (so Contemporary English Version). We offer models at the end of verse 18 using both approaches.

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 3:16

This verse refers to Philopator’s tour of the area in 3 Macc 1.6-7.

And when we had granted very great revenues to the temples in the cities: Philopator describes how he made generous donations to all the temples in Greater Syria and Phoenicia. Contemporary English Version has a good model: “We even gave lots of money to honor their places of worship.” Another way to say this is “I even went to the cities of the area, and made generous gifts to the temples there.” The cities means all the cities except Jerusalem.

We came on to Jerusalem also, and went up to honor the temple of those wicked people: He was going to make a generous donation to the temple in Jerusalem also. Those wicked people may be translated as a separate clause by saying “But those people are wicked.”

Who never cease from their folly may be expressed as “there is no end to their foolishness” or “they never stop being foolish.”

Here is an alternative model for this verse:

• I went to the cities of the area, and made generous gifts to the temples there. Then I went to Jerusalem, intending to do the same to the temple there. But those people are wicked; there is no end to their foolishness [or, they never stop being foolish].

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 4:20

When they said and proved that both the paper and the pens they used for writing had already given out: Paper was made of papyrus, a reedy water plant. The stems of papyrus were cut, pressed, and processed in such a way as to produce a flexible writing surface much like paper. Technically “paper” is anachronistic, but it would be overly technical to insist on anything else. The Greek word translated paper can also mean “paper factory,” a place where papyrus was processed and made into writing material. Either way, the meaning is that the material had given out, that is, there was no more of it. Pens were reeds cut in such a way that they could be dipped in ink and used for writing. A possible model for this verse is “when they proved to him that they had no more paper and no more pens.”

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 5:31

Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews: One problem here is that the king describes the elephants as feasting on the victims, as though they were eating the people (as Contemporary English Version translates). But elephants are not meat-eaters. Either the author did not know that, or he is using the expression rich feast metaphorically. A model that avoids that problem here is “If your parents or children were here, I would have the elephants trample them to death instead of the Jews.”

Who give me no ground for complaint: The king insists that he has no complaint against the Jews.

And have exhibited to an extraordinary degree a full and firm loyalty to my ancestors: He also claims that they have always been loyal to his ancestors, that is, his own royal family or dynasty.

An alternative model for this verse is:

• “If your parents or your children were here, I would let the elephants kill them, but not the Jews. I have no complaint against the Jews. They have always been firmly and consistently loyal to my ancestors and to me.

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 6:12

But you, O Eternal One, who have all might and all power … : The connector But fits well here. Even though the things mentioned in the previous verse may be true, Eleazar still believes that God is in control and can save them. The name Eternal One may be rendered “Eternal God” or “God who lives forever.” Might and power have the same meaning and may be combined in translation by beginning this verse with “But your power, Eternal God, has no limits….”

Watch over us now and have mercy upon us: In Greek there is no conjunction meaning and between watch over us now and have mercy upon us. There is a complete break in thought at that point (even though the two imperative Greek verbs here mean substantially the same thing), and translators should reflect this break by saying, for example, “Please keep us safe at this time. Have mercy on us.”

Who by the senseless insolence of the lawless are being deprived of life in the manner of traitors may be translated “We are about to die like traitors because these lawless people are so arrogant, so foolish.”

With a change in the order of the elements in this verse, we suggest the following model:

• But your power, Eternal God [or, God who lives forever], has no limits. Please keep us safe at this time. Have mercy on us. We are about to die like traitors because these lawless people are so arrogant, so foolish.

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 7:3 - 7:4

In some languages it will be helpful to combine these verses (see the model below).

Certain of our friends, frequently urging us with malicious intent, persuaded us to gather together the Jews of the kingdom in a body and to punish them with barbarous penalties as traitors: Here the king tries to blame others for the persecution of the Jews. It will be helpful to begin verses 3-4 with a contrastive conjunction, such as “But” or “Yet” (Contemporary English Version). Certain of our friends may be rendered “some of my advisers” (see the comments on 3 Macc 2.23). Frequently urging us with malicious intent may be translated “who had the intention of making us do something evil.” Persuaded us to gather together the Jews of the kingdom in a body means these advisers convinced the king to gather all the Jews together into one group. Translators may say “persuaded me to gather all the Jews together into one place.” And to punish them with barbarous penalties as traitors may be expressed as “and to severely punish them as traitors.”

For they declared that our government would never be firmly established until this was accomplished may be rendered “They claimed that my government would never be secure until I did this.”

Because of the ill-will which these people had toward all nations: Ill-will means “unfriendly.” Toward all nations may be rendered “toward every nation [or, the people of every nation] where they live.” We recommend placing this clause near the beginning of the two verses (see our model below). These advisers believed that Jews were hostile to every other people, and the king’s claim to the throne would never be safe until the kingdom was rid of all Jews.

Here is a model combining verses 3-4:

• But some of my advisers, who had the intention of making us do something evil, told me that the Jews were unfriendly to every other nation in the world [where they lived]. They kept on insisting that I gather them all into one place, and punish them severely for being traitors. They claimed that my government would never be secure [or, that my claim to the throne would never be secure] until I did this. So they persuaded me to do 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.