Translation introduction to 3 Maccabees

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 1:18

The virgins who had been enclosed in their chambers refers to young women who were kept secluded, indoors, until they were married. Contemporary English Version says “Young women who had never been out in public,” which is a good equivalent in English. See 2 Macc 3.19; Sir 42.9-11.

Rushed out with their mothers may be rendered “came running outdoors [or, into the streets] with their mothers.”

Sprinkled their hair with dust was a sign of distress (not exactly “sorrow” as in Contemporary English Version). A helpful model here is “They were in such distress [or, were so upset] that they covered their heads with dust.” Some ancient Greek translations add “and ashes,” but we do not recommend this addition.

And filled the streets with groans and lamentations may be translated “Their cries and moans echoed through the streets” or even “You could hear them crying and moaning all over the city.”

Here is an alternative model for this verse:

• Young women who had never been out in public came running outdoors with their mothers. They were so upset that they covered their heads with dust. Their cries and moans echoed through the streets.

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 2:21

Thereupon God, who oversees all things, the first Father of all, holy among the holy ones: For the description of God here, compare verse 2 and the comments there. Thereupon God may be rendered “Then God.” Who oversees all things means God sees everything, but is also careful to see that things happen as he wishes them to happen and people behave as he wishes them to behave. The first Father of all, holy among the holy ones may be translated “the supremely holy [or, taboo] father among the holy ones [or, angels]” or “the supreme father who is holier [or, has more taboo] than the angels.”

Having heard the lawful supplication: The lawful supplication means Simon’s prayer was proper, valid, “in the regular form” (Anderson), or “of the prescribed form” (Hadas). Since this verse begins a new section, it would be helpful to indicate that this is Simon’s prayer. We also suggest placing this clause at the beginning of the verse, saying “Simon’s prayer was completely proper, and God heard it” (see the model below).

Scourged him: Scourged him refers to God’s punishment of Philopator, using the metaphor of the whip or lash.

Who had exalted himself in insolence and audacity: The Greek words for insolence and audacity have exactly the same meaning, referring to arrogance.

Here are alternative models for this verse:

• Simon’s prayer was completely proper, and God heard it. Then God, who keeps watch over everything, the supreme Father who is holier than all the angels, punished [Philopator,] this man who was behaving with such bold arrogance.

• Simon’s prayer was completely proper, and God heard it. Then the all-seeing God, who is the supreme Father and is more holy [or, has greater taboo] than the angels, punished Philopator, this man who was so arrogant and boastful.

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 3:20

But we, when we arrived in Egypt victorious, accommodated ourselves to their folly and did as was proper, since we treat all nations with benevolence: The Revised Standard Version order for this verse obscures its meaning. It is literally “But we, having accommodated ourselves to their foolishness, and after victory having returned to Egypt, having met every nation benevolently, we did what was proper.” But we, when we arrived in Egypt victorious may be translated “When we returned to Egypt after our victories” (Contemporary English Version) or even “… after defeating my enemies.” Accommodated means “overlooked.” Their folly refers to the action of the Jews in Jerusalem, not in Egypt. Translators should reverse the order of the first two clauses in Revised Standard Version by saying “But I overlooked their foolishness [or, foolish ways]. When I returned to Egypt after my victory, I….” Since we treat all nations with benevolence refers to the kindness that Philopator showed to the ethnic groups (nations) during his expedition into Asia. At the end he makes the short statement that he conducted himself properly all along (did as was proper).

Here is an alternative model for this verse:

• “But I overlooked their foolishness [or, the foolish things they did]. After my victory [or, After I had defeated my enemies], when I was on my way back to Egypt, I dealt kindly with the people of every nation I encountered. I did what was right.

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 5:3

When he had given these orders he returned to his feasting … : Feasting was mentioned in 3 Macc 4.16, but there it referred to various feasts that were held during the forty days when the scribes were recording names of the Jews. This is the first time we are told that the king was at a feast, so the translator will want to introduce this as new information.

Together with those of his friends and of the army who were especially hostile toward the Jews: As in 3 Macc 2.23, the king’s friends refers to his close advisers and officers, not simply to people who liked him (see Contemporary English Version‘s footnote|prj:CEVUS06.3 Macc 5.3).

A possible model for this verse is:

• After the king had given these orders, he went back to the party he was having with those of his advisers and soldiers who especially hated the Jews.

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 5:35

Then the Jews, upon hearing what the king had said … : The Greek text does not exactly refer to what the king had said, only that the Jews heard how the king had behaved or that they heard about the incident just narrated. The beginning of this verse may be translated “When the Jews heard what had just happened….”

Praised the manifest Lord God, King of kings: Manifest Lord God is the author’s way of saying that God had revealed himself in the incident concerning the king. King of kings may be expressed as “who rules over all kings” or “who is the greatest of all kings.”

Since this also was his aid which they had received may be rendered “for showing his power in such a way,” “they knew at once that God had rescued them again” (Contemporary English Version), or “they realized that God was helping them again.”

An alternative model for this verse is:

• When the Jews heard what had happened [or, what the king had said], they realized that God was helping them again. So they praised the Lord God, who rules over all kings [or, the greatest of all kings], for showing his power in such a way.

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 6:16

Just as Eleazar was ending his prayer, the king arrived at the hippodrome with the beasts and all the arrogance of his forces: The hippodrome is the race track or stadium (see the comments on 3 Macc 4.11). The beasts are the elephants. All the arrogance of his forces is a way of saying “his arrogant soldiers,” but the Greek word translated arrogance refers literally to the snorting of a horse. There is an unexpressed comparison here of the soldiers to horses. The army has the attitude of a snorting horse. The first model of this verse is wordy, but does not go too far. Translators may choose, however, the alternative.

• Just as Eleazar was ending his prayer, the king arrived at the stadium [or, race track] with the elephants. His soldiers came in with him, as arrogant [or, proud] as a bunch of snorting horses.

• Just as Eleazar was ending his prayer, the king arrived at the stadium [or, race track] with the elephants and his arrogant soldiers.

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 7:8

We also have ordered each and every one to return to his own home: Philopator does not mean he spoke to each Jew and ordered them to return, but rather he “gave orders that each Jew should return home.”

With no one in any place doing them harm at all: As the Revised Standard Version footnote indicates, there is a textual problem here. Instead of in any place, some manuscripts have “in any manner,” which in Greek is the difference of only one letter. Rahlfs’ text has “in any place” (so Anderson, Emmet, Hadas). Hanhardt’s text has “in any manner” (so Contemporary English Version). We cannot decide this problem with any confidence, and translators can feel free to accept either reading.

Or reproaching them for the irrational things that have happened refers to the unreasonable punishment that the Jews had suffered. The Jews should not be reproached, or blamed for what had happened, since it was in no way their fault. Irrational is rendered in the model below as “There was no justification [or, reason] for what happened,” and we suggest putting this clause at the beginning of the verse as follows:

• There was no justification [or, reason] for what happened, and I have given orders that every Jew return home, and that no one should harm them or blame them in any way.*
* in any way; some manuscripts have anywhere along their way.

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.