The book of Maccabees 1,2,3

God is Spirit, Truth & Love.

1 Maccabees.

1 Maccabees,[note 1] also known as the First Book of Maccabees, First Maccabees, and abbreviated as 1 Macc., is a deuterocanonical book that details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees by King Antiochus IV Epiphanes forbidding traditional Jewish practices, and the formation of a rebellion against him by Mattathias, a member of the Hasmonean family, and his five sons. Mattathias's son Judas Maccabeus (Judah Maccabee) takes over the revolt, and the rebels are collectively called the Maccabees; the book chronicles in detail the successes and setbacks of the rebellion. While Judas is eventually killed in battle, the Maccabees achieve autonomy and, under the leadership of the Hasmonean family, independence for Judea. Judas's brother Simon Thassi is declared High Priest of Israel by the will of the Jewish people. The time period described is from around 170 BC to 134 BC.

The author is anonymous, but he probably wrote in the newly independent Hasmonean kingdom after the success of the Maccabean Revolt in the late 2nd century BC. 1 Maccabees was probably written in Hebrew originally. However, this original Hebrew has been lost, and the work survives only in translation in Koine Greek in the Septuagint, the Greek version of the Jewish scriptures. The Septuagint was preserved by Christians as the basis for the Christian Old Testament. It became part of the deuterocanon in early Christianity. The book is held as canonical scripture today in the Catholic, Eastern Orthodox, and Oriental Orthodox churches (except for the Orthodox Tewahedo). The book is not included in the Hebrew Bible (Tanakh) and is not recognized as canonical in Jewish tradition or by the Protestant denominations. Some Protestants include the book in the biblical apocrypha, as material useful for background and edification but not canonical. The early Rabbis generally disapproved of the rule of the Hasmonean dynasty, but the book is openly pro-Hasmonean, one of several factors contributing to its lack of enthusiasm within later Judaism.

1 Maccabees is best known for its account of the recapture of Jerusalem in the year 164 BC and rededication of the Second Temple: the origin behind the Jewish holiday of Hanukkah.[1]

Authorship and date

The author of 1 Maccabees is anonymous and unknown. He wrote in the post-independence Hasmonean kingdom, probably during the reign of High Priest John Hyrcanus (r. 134–104 BC), with a few scholars suggesting that early in the reign of Alexander Jannaeus (r. 103–76 BC) is also a possibility.[note 2] All agree that the book was written before 63 BC, as the author shows great admiration toward Rome and does not know of the Roman general Pompey conquering Jerusalem and reducing the Hasmonean kingdom to a client state of the Roman Republic in that year.[8][5] He was likely a court historian or equivalent.[10][11] The author appears to be very familiar with Judea and its geography, but appears less well-informed about the wider Hellenistic world.[6] The entire work is generally considered to be a unity composed by a single author on both philological and thematic grounds, although there are occasional short passages sometimes contested as potentially being added at a later date.[12][13]

Title

Martyrs refusing to sacrifice to the Greek idol from Die Bibel in Bildern

The title "1 Maccabees" is not the original title of the work. Rather, it comes from the Septuagint, which gave it that title to distinguish it from the other books of the Maccabees. In the book itself, "Maccabee" is used solely as a personal title for Judah Maccabee (Latinized as Judas Maccabeus). Judas's Maccabee title is generally tied to the Aramaic word maqqaba ("makebet" in modern Hebrew), "hammer" or "sledgehammer". It is unknown how he got this epithet; most presume it was in recognition of his prowess in battle.[14][15] The word "Maccabees" in plural, however, does not appear to have been used until centuries after the Maccabean Revolt. At first, it was used to describe the martyrs described in 2 Maccabees. It later became a title given to the rebels as a whole around the 3rd–5th century AD, hence the Septuagint naming the works as books of the Maccabees. This usage of "Maccabees" as a group-term may have originated in Greek, as no usage of it in Hebrew to refer to the rebels survives from any era earlier than the 19th century.[11]

Eusebius, in his book Church History, quotes Origen of Alexandria who says the title of the work was Sarbēth Sabanaiel,[note 3] an enigmatic Greek transliteration from a putative Hebrew original title.[16][17] It is thought that the most likely parts are the Aramaic səpar ("book"), bêt ("house" or "dynasty"), and 'ēl ("God").[11] Various reconstructions have been proposed for the overall phrase:

• Book of the Prince of the House of Israel, from the Hebrew שַׂר בֵּית יִשְׂרָאֵל, Sar Beit-Yisra'el, or "Book of the Prince of the House of God" שַׂר בֵּית אֵל, Sar Beit-El.
• Book of the House of the Princes of God,[18]
• The Book of the Dynasty of God's Resisters (in the sense of "those who resist on God's behalf"),[19] perhaps from סֵפֶר בֵּית סָרְבָנֵי אֵל, Sefer Beit Sarevanei El ("Book of the House who strive for God").
• The Book of the House of the Hasmoneans (or simply The Book of the Hasmoneans)[20][21]

Language and style

The book was probably originally written in Hebrew. Both Origen and Jerome claim to have seen a Hebrew text of 1 Maccabees. The surviving Greek script has Hebraisms and Hebrew idioms. It also seems to have been written in Judea where knowledge of Hebrew was more widespread. If it really was originally written in Greek, then the author was intentionally imitating Hebrew style in Greek.[22] The book is not written in colloquial "common" Koine Greek of the 2nd century BC, but rather a more archaic style of Greek consciously imitative of the style of older scriptures. It frequently imitates biblical phraseology and directly cites biblical precedents.[23][24][25] The English equivalent would be writing new books in the style of the King James Version of the Bible. It also uses anachronistic terms at times to make explicit parallels between the exploits of the Hasmoneans and earlier Jewish heroes; for example, it refers to the coastal region of Palestine as the land of the Philistines, although the Philistines were no longer a relevant cultural grouping in the era.[24]

The book is generally classed as a historical book of the Bible. While the main focus is a recounting of history, some consider the book to have merit as literary art as well.[26] The narrative is primarily prose text, but is interrupted by seven poetic sections, which imitate classical Hebrew poetry. These include four laments and three hymns of praise.[27] Various historical documents are included as well, notably of negotiations and letters with the Roman Republic and Hellenistic Sparta.[22]

Contents

Structure

The vast majority of scholars and bible translations divide the book into four or five sections by the leader of the rebellion:[28]

1. Crisis and Response (1:1–2:70)[note 4]
2. Leadership of Judas Maccabeus (3:1–9:22)
3. Leadership of Jonathan Apphus (9:23–12:53)
4. Leadership of Simon Thassi (13:1–16:24)

Synopsis

See also: Maccabean Revolt

The setting of the book is about a century and a half after the conquest of Judea by the Greeks under Alexander the Great, after Alexander's empire had been divided so that Judea had become part of the Greek Seleucid Empire. It tells how the Greek ruler Antiochus IV Epiphanes attempted to suppress the practice of basic Jewish law, resulting in the Maccabean Revolt. The book covers the whole of the revolt, from 175 to 134 BC, highlighting how the salvation of the Jewish people in this crisis came through Mattathias' family, particularly his sons, Judas Maccabeus, Jonathan Apphus, and Simon Thassi, and Simon's son, John Hyrcanus. The doctrine expressed in the book reflects traditional Jewish teaching, without later doctrines found, for example, in 2 Maccabees. The First Book of Maccabees also gives a list of Jewish colonies scattered elsewhere through the Mediterranean at the time.[30]

In the first chapter, Alexander the Great conquers the territory of Judea, and is later succeeded by the Seleucid Antiochus IV Epiphanes. After successfully invading the Ptolemaic Kingdom of Egypt, Antiochus IV captures Jerusalem and removes the sacred objects from the Temple in Jerusalem, slaughtering many Jews. He then imposes a tax and establishes a fortress in Jerusalem.

Antiochus then tries to suppress public observance of Jewish laws, in an attempt to secure control over the Jews. In 168 BC, he desecrates the Temple by setting up an "abomination of desolation" (establishing rites of pagan observance in the Temple, or sacrificing an unclean animal on the altar in the Holy of Holies). Antiochus forbids both circumcision and possession of Jewish scriptures on pain of death. He forbids observance of the sabbath and the offering of sacrifices at the Temple. He also requires Jewish leaders to sacrifice to idols. While enforcement may be targeting only Jewish leaders, ordinary Jews were also killed as a warning to others.

Hellenization included the construction of gymnasia in Jerusalem. Among other effects, this discouraged the Jewish rite of circumcision even further, which had already been officially forbidden; a man's state could not be concealed in the gymnasium, where men trained and socialized in the nude. However, 1 Maccabees also insists that there were many Jews who sought out or welcomed the introduction of Greek culture. According to the text, some Jewish men even engaged in foreskin restoration in order to pass as fully Greek.

The narrative reports that news of the desolation reaches Mattathias and his five sons, a priestly family who live in Modein.[31] Mattathias calls upon people loyal to the traditions of Israel to oppose the invaders and the Jewish Hellenizers, and his sons begin a military campaign against them. There is one complete loss of a thousand Jews (men, women, and children) to Antiochus when the Jewish defenders refuse to fight on the Sabbath. The other Jews then reason that, when attacked, they must fight even on the holy day. In 165 BC the Temple is freed and reconsecrated, so that ritual sacrifices may begin again. The festival of Hanukkah is instituted by Judas Maccabeus and his brothers to celebrate this event (1 Maccabees 4:59).

More wars involving Judas and his brothers Simon and Jonathan are reported in chapters 5, 6 and 7. Chapter 6 reports the last days of Antiochus Epiphanes and the accession of his young son Antiochus V Eupator to the throne.[32]

In chapter 8, Judas seeks an alliance with the Roman Republic, aiming to remove the Greeks.[33] Verses 23–32 record an agreement between Rome and the nation of the Jews, whereby each party would act as a willing ally of the other and refuse to supply their enemies in time of war, specific warning being given to Demetrius I Soter that this pact would be activated against him if requested by the Jews.[34] Jewish historian Uriel Rappaport asserts that "the majority of scholars today accept the authenticity of this document".[35]

After the death of Judas and a period of lawlessness,[36] he is succeeded by his brother Jonathan Apphus, whose battles with the Greek general Bacchides are recounted in chapter 9. Jonathan becomes high priest (1 Maccabees 10:20). Demetrius' death is reported in 1 Maccabees 10:50, and Ptolemy VI Philometor and Alexander Balas, claimant to the Seleucid throne, enter into an agreement under which Alexander marries Cleopatra Thea, Ptolemy's daughter (1 Maccabees 10:58). The relationship between Jonathan and Demetrius' son and successor, Demetrius II Nicator, is covered in chapter 11: Jonathan provides military support to Demetrius at the latter's request (verse 44), and a successful engagement against a popular revolt at Antioch enables the Jews to "gain glory in the sight of the king" (verse 51). Maccabees does not mention the involvement of the mercenaries who are mentioned in other accounts, whereas other accounts do not mention the Jewish involvement.[37] Ultimately the relationship between Jonathan and Demetrius breaks down: Maccabees' opinion is that Demetrius "broke his word about all that he had promised; he became estranged from Jonathan and did not repay the favors that Jonathan had done him, but treated him very harshly".[38]

Proposed alliances with Rome and with Areus of Sparta are covered in 1 Maccabees 12:1–23. Jonathan's capture in 143 BC, having been double-crossed by Diodotus Tryphon, is recorded in 1 Maccabees 12:48. Simon follows Jonathan as the next Jewish leader "in place of Judas and your brother Jonathan",[39] taking on civil, military and liturgical roles: "great high priest, governor, and leader of the Jews".[40] Simon fortifies Jerusalem (1 Maccabees 13:10) and secures the reoccupation of Joppa (1 Maccabees 13:11), leading the people in peace and prosperity until he is murdered by agents of Ptolemy, son of Abubus, who had been named governor of the region by the Macedonian Greeks. The period of peace and prosperity is celebrated in a biblical-style poetic passage, the "Eulogy of Simon",[41] which Rappaport considers to be "one of the most important poetic passages in 1 Maccabees".[42]

Simon is succeeded by his son, John, referred to by Josephus as John Hyrcanus.

References

1. Gilad, E., The Revolt of the Maccabees: The True Story Behind Hanukkah, published 27 December 2019, accessed 9 December 2020
2. Momigliano, Arnaldo (1976). "The date of the first Book of Maccabees". L'Italie préromaine et la Rome républicaine. I. Mélanges offerts à Jacques Heurgon. École française de Rome. pp. 657–661. ISBN 2-7283-0438-6.
3. Schwartz, Seth (1991). "Israel and the Nations Roundabout: 1 Maccabees and the Hasmonean Expansion". Journal of Jewish Studies. 42 (1): 16–38. doi:10.18647/1577/JJS-1991.
4. Bar-Kochva 1989, pp. 162–164.
5. Rappaport 2001, Author, Date, and Title.
6. Schwartz 2022, Authorship and Date of Composition.
7. Bartlett 1998, p. 34.
8. Goldstein 1976, pp. 62–63.
9. Goldstein, Jonathan A. (1983). II Maccabees. The Anchor Bible Series. Vol. 41A. Garden City, NY: Doubleday. pp. 37–41, 48. ISBN 0-385-04864-5.
10. Rappaport 2001, The Author's Views.
11. Schwartz 2022, Title, Major Theme, and Structure.
12. Schwartz 2022, Sources and Chronology. Schwartz is citing Ettelson, Harry W. (1925). The Integrity Of I Maccabees, p. 257-260.
13. Mendels 2021, The Unity of 1 Maccabees.
14. Tedesche & Zeitlin 1950, pp. 250–251. Zeitlin suggests it could also have been a physical characteristic, i.e. "Judah the Hammer-Headed."
15. "MACCABEES, THE". Jewish Encyclopedia. Retrieved 2020-11-19.
16. Eusebius (1955) [4th century]. "Book 6, Chapter 25". Ecclesiastical History. The Fathers of the Church. Vol. 29. Translated by Deferrari, Roy J. New York: Fathers of the Church, Inc. p. 48. And besides these [books] there are the Maccabees, which are entitled Sarbēth Sabanaiel.
17. See: Darshan, Guy, "The Original Language of 1 Maccabees: A Reexamination," Biblische Notizen (Neue Folge) 182 (2019), 91–110, esp. 92–94.
18. The Interpreter's dictionary of the Bible, by William H. Brownlee (New York: Abingdon Press, 1962), III, 203.
19. Goldstein 1976, pp. 414–415.
20. Gustaf Dalman, Grammatik des Jüdisch-Palästinischen Aramäisch, section 6
21. Tedesche & Zeitlin 1950, pp. 48–49.
22. Mendels 2021, Introduction.
23. Bartlett 1998, p. 19.
24. Rappaport 2001, Historiography.
25. Tedesche & Zeitlin 1950, pp. 33–34.
26. Williams 1999, p. 137.
27. "1 Maccabees, the first book of Maccabees". bible.usccb.org. Retrieved 2022-11-02.
28. Williams 1999, pp. 3–4, 128 Williams himself suggests a different structure, but he acknowledges that sectioning by the leader of the Maccabees is the consensus view.
29. Jerusalem Bible (1966), The First Book of Maccabees
30. Johnson, P., A History of the Jews, pp. 170–71.
31. 1 Maccabees 2:1–6
32. Rappaport 2001, More Wars of Judas (chs. 6–7).
33. 1 Maccabees 8:17–18
34. 1 Maccabees 8:23–32
35. Rappaport 2001, Rome and the Treaty between Rome and the Jews (ch. 8).
36. 1 Maccabees 9:23–27
37. Rappaport 2001, Jonathan, High Priest and Ruler of Judea (10:18–12:53).
38. 1 Maccabees 11:53
39. 1 Maccabees 13:8
40. 1 Maccabees 13:42: NABRE
41. 1 Maccabees 14:4–15
42. Rappaport 2001, Simon's Rule (13:1–16:24).

-Wiki-

Alexander the Great

1 This history begins when Alexander the Great, son of Philip of Macedonia, marched from Macedonia and attacked Darius, king of Persia and Media. Alexander enlarged the Greek Empire by defeating Darius and seizing his throne. 2 He fought many battles, captured fortified cities, and put the kings of the region to death. 3 As he advanced to the ends of the earth, he plundered many nations; and when he had conquered the world, he became proud and arrogant. 4 By building up a strong army, he dominated whole nations and their rulers, and forced everyone to pay him taxes.

5-7 When Alexander had been emperor for twelve years, he fell ill and realized that he was about to die. He called together his generals, noblemen who had been brought up with him since his early childhood, and he divided his empire, giving a part to each of them. 8 After his death, the generals took control, 9 and each had himself crowned king of his own territory. The descendants of these kings ruled for many generations and brought a great deal of misery on the world.

Antiochus Epiphanes and the Renegade Jews

10 The wicked ruler Antiochus Epiphanes, son of King Antiochus the Third of Syria, was a descendant of one of Alexander's generals. Antiochus Epiphanes had been a hostage in Rome before he became king of Syria in the year 137.[a]

11 At that time there appeared in the land of Israel a group of traitorous Jews who had no regard for the Law and who had a bad influence on many of our people. They said,
Let's come to terms with the Gentiles, for our refusal to associate with them has brought us nothing but trouble. 12 This proposal appealed to many people, 13 and some of them became so enthusiastic about it that they went to the king and received from him permission to follow Gentile customs. 14 They built in Jerusalem a stadium like those in the Greek cities. 15 They had surgery performed to hide their circumcision, abandoned the holy covenant, started associating with[b] Gentiles, and did all sorts of other evil things.

Antiochus Attacks Egypt

16 When Antiochus had firmly established himself as king, he decided to conquer Egypt and rule that country as well as Syria. 17 He invaded Egypt with a large fleet of ships and a powerful army, including chariots, elephants, and cavalry. 18 When the attack came, King Ptolemy of Egypt turned and fled, and many of his soldiers were killed. 19 Antiochus was able to capture the fortified cities of Egypt and plunder the whole land.

Antiochus Persecutes the Jews

20 In the year 143,[c] after the conquest of Egypt, Antiochus marched with a great army against the land of Israel and the city of Jerusalem. 21 In his arrogance, he entered the Temple and took away the gold altar, the lampstand with all its equipment, 22 the table for the bread offered to the Lord, the cups and bowls, the gold fire pans, the curtain, and the crowns. He also stripped all the gold from the front of the Temple 23 and carried off the silver and gold and everything else of value, including all the treasures that he could find stored there. 24 Then he took it all to his own country. He had also murdered many people and boasted arrogantly about it. 25 There was great mourning everywhere in the land of Israel.

26 Rulers and leaders groaned in sorrow.
Young men and young women grew weak.
The beauty of our women faded.
27 Every bridegroom sang a funeral song,
and every bride sat mourning in her room.
28 All our people were clothed with shame,
and our land trembled for them.

29 Two years later Antiochus sent a large army from Mysia[d] against the towns of Judea. When the soldiers entered Jerusalem, 30 their commander spoke to the people, offering them terms of peace and completely deceiving them. Then he suddenly launched a fierce attack on the city, dealing it a major blow and killing many of the people. 31 He plundered the city, set it on fire, and tore down its buildings and walls. 32 He and his army took the women and children as prisoners and seized the cattle.

33 Then Antiochus and his forces built high walls and strong towers in the area north of the Temple, turning it into a fort. 34 They brought in a group of traitorous Jews and installed them there. 35 They also brought in arms and supplies and stored in the fort all the loot that they had taken in Jerusalem. This fort became a great threat to the city.

36 The fort was a threat to the Temple,
a constant, evil menace for Israel.
37 Innocent people were murdered around the altar;
the Holy Place was defiled by murderers.
38 The people of Jerusalem fled in fear,
and the city became a colony of foreigners.
Jerusalem was foreign to its own people,
who had been forced to abandon the city.
39 Her Temple was as empty as a wilderness;
her festivals were turned into days of mourning,
her Sabbath joy into shame.
Her honor became an object of ridicule.
40 Her shame was as great as her former glory,
and her pride was turned into deepest mourning.

41-43 Antiochus now issued a decree that all nations in his empire should abandon their own customs and become one people. All the Gentiles and even many of the Israelites submitted to this decree. They adopted the official pagan religion, offered sacrifices to idols, and no longer observed the Sabbath.

44 The king also sent messengers with a decree to Jerusalem and all the towns of Judea, ordering the people to follow customs that were foreign to the country. 45 He ordered them not to offer burnt offerings, grain offerings, or wine offerings in the Temple, and commanded them to treat Sabbaths and festivals as ordinary work days. 46 They were even ordered to defile the Temple and the holy things in it.[e] 47 They were commanded to build pagan altars, temples, and shrines, and to sacrifice pigs and other unclean animals there. 48 They were forbidden to circumcise their sons and were required to make themselves ritually unclean in every way they could, 49 so that they would forget the Law which the Lord had given through Moses and would disobey all its commands. 50 The penalty for disobeying the king's decree was death.

51 The king not only issued the same decree throughout his whole empire, but he also appointed officials to supervise the people and commanded each town in Judea to offer pagan sacrifices. 52 Many of the Jews were ready to forsake the Law and to obey these officials. They defiled the land with their evil, 53 and their conduct forced all true Israelites to hide wherever they could.

54 On the fifteenth day of the month of Kislev in the year 145,[f] King Antiochus set up
The Awful Horror on the altar of the Temple, and pagan altars were built in the towns throughout Judea. 55 Pagan sacrifices were offered in front of houses and in the streets. 56 Any books of the Law which were found were torn up and burned, 57 and anyone who was caught with a copy of the sacred books or who obeyed the Law was put to death by order of the king. 58 Month after month these wicked people used their power against the Israelites caught in the towns.

59 On the twenty-fifth of the month, these same evil people offered sacrifices on the pagan altar erected on top of the altar in the Temple. 60 Mothers who had allowed their babies to be circumcised were put to death in accordance with the king's decree. 61 Their babies were hung around their necks, and their families and those who had circumcised them were put to death. 62 But many people in Israel firmly resisted the king's decree and refused to eat food that was ritually unclean. 63 They preferred to die rather than break the holy covenant and eat unclean food—and many did die. 64 In his anger God made Israel suffer terribly.

Footnotes

1. 1 Maccabees 1:10 the year 137: The dates in this book are counted from the beginning of the Syrian Kingdom in 312 B.C. The year 137 corresponds to 175 B.C.
2. 1 Maccabees 1:15 started associating with; or married.
3. 1 Maccabees 1:20 the year 143: This corresponds to 169 B.C.
4. 1 Maccabees 1:29 Probable text a large army from Mysia; Greek a tax collector with a large army.
5. 1 Maccabees 1:46 the holy things in it; or the priests.
6. 1 Maccabees 1:54 the year 145: This corresponds to 167 B.C.

-biblegateway.com-

.....

1. The Book of 1 Maccabees. Alexander Scourby SYC. Audio & Text - 2025.

https://youtu.be/EwXqiSRA5xk?si=n_yKHM7hNg59h_jM

2. The First Book of the Maccabees. Christopher Glyn. Audio & Text - 2021.

https://youtu.be/I6cJ3rQDr3k?si=4In6Kw_ecTF6PyYW

.....

3. The Book of 2 Maccabees. Alexander Scourby SYC. Audio & Text - 2025.

https://youtu.be/fnHahg5H6vw?si=SLcIqUrZhQDTYB7L

4. The Second Book of Maccabees. Christopher Glyn. Audio & Text - 2022.

https://youtu.be/4q96K3uq1Ug?si=KFoFpZ9ttioyYvBc

....

5. The Book of 3 Maccabees. Alexander Scourby SYC. Audio & Text - 2025.

https://youtu.be/7KyWqLaVxEk?si=CTxdmOC0_HZzDc-k

6. The Third Book of Maccabees. Christopher Glyn. Audio & Text - 2024.

https://youtu.be/0rnU6P4qpWY?si=XRUrFdN5j9Ls3DeA

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2 Maccabees.

2 Maccabees,[note 1] also known as the Second Book of Maccabees, Second Maccabees, and abbreviated as 2 Macc.,[note 2] is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. It concludes with the defeat of the Seleucid Empire general Nicanor in 161 BC by Judas Maccabeus, the leader of the Maccabees.

2 Maccabees was originally written in Koine Greek by an unknown diaspora Jew living in Hellenistic Egypt. It was likely written some time between 150 and 100 BC. Together with the book 1 Maccabees, it is one of the most important sources on the Maccabean Revolt. The work is not a sequel to 1 Maccabees but rather its own independent rendition of the historical events of the Maccabean Revolt. It both starts and ends its history earlier than 1 Maccabees, beginning with an incident with the Seleucid official Heliodorus attempting to tax the Second Temple in 178 BC, and ending with the Battle of Adasa in 161 BC. Some scholars believe the book to be influenced by the Pharisaic tradition, with sections that include an endorsement of prayer for the dead and a resurrection of the dead.

The book, like the other Books of the Maccabees, was included in the Septuagint, a prominent Greek collection of Jewish scripture. It was not promptly translated to Hebrew or included in the Masoretic Hebrew canon, the Tanakh. While possibly read by Greek-speaking Jews in the two centuries after its creation, later Jews did not consider the work canonical or important. Early Christians did honor the work, and it was included as a deuterocanonical work of the Old Testament. Catholic, Eastern Orthodox, and Oriental Orthodox Christians still consider the work deuterocanonical; Protestant Christians do not regard 2 Maccabees as canonical, although many include 2 Maccabees as part of the biblical apocrypha, noncanonical books useful for the purpose of edification.

Authorship and composition date

The author of 2 Maccabees is not identified, but he claims to be abridging a 5-volume work by Jason of Cyrene.[1][note 3] This longer work is not preserved, and it is uncertain how much of the present text of 2 Maccabees is copied from Jason's work. The author wrote in Greek, as there is no particular evidence of an earlier Hebrew version. A few sections of the book, such as the Preface, Epilogue, and some reflections on morality are generally assumed to come from the author, not from Jason. Scholars disagree on both when Jason's work was written and when 2 Maccabees was written. Many scholars argue that Jason's work was likely published by a contemporary of the Maccabean Revolt, around 160–140 BCE, although all that is known for sure is that it was before 2 Maccabees.[2] Scholars suggest 2 Maccabees was composed at some point from 150–100 BC.[note 4] It is generally considered that the work must have been written no later than the 70s BC, given that the author seems unaware that Pompey would defeat the Hasmonean kingdom and make Judea a Roman protectorate in 63 BC.[2] The work was possibly modified some after creation, but reached its final form in the Septuagint, the Greek Jewish scriptures. The Septuagint version also gave the work its title of "2 Maccabees" to distinguish it from the other books of the Maccabees in it; the original title of the work, if any, is unknown.

The author appears to be an Egyptian Jew, possibly writing from the capital in Alexandria, addressing other diaspora Jews.[6][2][note 5] The Greek style of the writer is educated and erudite, and he is familiar with the forms of rhetoric and argument of the era. The beginning of the book includes two letters sent by Jews in Jerusalem to Jews of the diaspora in Hellenistic Egypt encouraging the celebration of the feast day set up to honor the purification of the temple (Hanukkah). If the author of the book inserted these letters, the book would have to have been written after 188 SE (~124 BC), the date of the second letter. Some commentators hold that these letters were a later addition, while others consider them the basis for the work.[note 6]

Contents

Main article: Chapters of 2 MaccabeesVision of Judas Maccabee, 1860 woodcut by Julius Schnorr von Karolsfeld

Summary

2 Maccabees both starts and ends its history earlier than 1 Maccabees does, instead covering the period from the high priest Onias III and King Seleucus IV (180 BC) to the defeat of Nicanor in 161. The exact focus of the work is debated. All agree that the work has a moralistic tenor, showing the triumph of Judaism, the supremacy of God, and the just punishment of villains. Some see it as a paean to Judas Maccabeus personally, describing the background of the Revolt to write a biography praising him; some see its focus as the Second Temple, showing its gradual corruption by Antiochus IV and how it was saved and purified;[9] others see the focus as the city of Jerusalem and how it was saved;[10] and others disagree with all of the above, seeing it as written strictly for literary and entertainment value.

The author is interested in providing a theological interpretation of the events; in this book God's interventions direct the course of events, punishing the wicked and restoring the Temple to his people. Some events appear to be presented out of strict chronological order to make theological points, such as the occasional "flash forward" to a villain's later death. The numbers cited for sizes of armies may also appear exaggerated, though not all of the manuscripts of this book agree.

After the introductory stories of the controversies at the Temple and the persecutions of Antiochus IV, the story switches to its narrative of the Revolt itself. After the death of Antiochus IV Epiphanes, the Feast of the Dedication of the Temple is instituted. The Seleucid general Nicanor threatens the newly dedicated Temple. After his death, the festivities for the dedication are concluded. A special day is dedicated to commemorate the Jewish victory in the month of Adar,[11] on the day before "Mordecai's Day" (Purim).[12] The work explicitly urges diaspora Jews to celebrate both Hanukkah and Nicanor's Day.

Structure

2 Maccabees consists of 15 chapters.

• 1:1–2:18: Two letters to the Jews of Egypt.
• 2:19–32: Epitomist's preface.
• Chapter 3: Heliodorus attempts to tax the Temple of Jerusalem's treasury, but is repelled. (~178 BC)
• Chapter 4: High Priest Onias III of the Temple of Jerusalem is succeeded by his brother Jason; Jason is then succeeded by the corrupt Menelaus; Onias III is murdered. (~175–170 BC)
• Chapter 5: Jason attempts to overthrow Menelaus. King Antiochus IV Epiphanes returns from the second expedition of the Sixth Syrian War in Egypt, defeats Jason's supporters, sacks Jerusalem, loots the Temple treasury, and kills and enslaves local Jews as retribution for the perceived revolt. Jason is forced into exile. (168 BC)
• Chapter 6: The Temple is converted into a syncretic Greek-Jewish worship site. Antiochus IV issues decrees forbidding traditional Jewish practices, such as circumcision, keeping kosher, and keeping the Sabbath. Eleazar the scribe is tortured and killed after refusing to eat pork. (168–167 BC)
• Chapter 7: Martyrdom of the woman and her seven sons after torture by Antiochus IV.
• Chapter 8: Start of the Maccabean Revolt. Judas Maccabeus defeats Nicanor, Gorgias, and Ptolemy son of Dorymenes at the Battle of Emmaus. (~166–165 BC)
• 9:1–10:9: Antiochus IV is stricken with disease by God. He belatedly repents and writes a letter attempting to make peace before dying in Persia. Judas conquers Jerusalem, cleanses the Temple, and establishes the festival of Hanukkah. (~164 BC)
• 10:10–38: Lysias becomes regent. Governor Ptolemy Macron attempts to cement peace with the Jews, but is undermined by anti-Jewish nobles and commits suicide. The Maccabees campaign in outlying regions against Timothy of Ammon and others. (~163 BC)
• Chapter 11: Lysias leads a military expedition to Judea. Judas defeats him at the Battle of Beth Zur. Four documents detailing negotiations with Lysias and the Roman Republic. (~160s BC)
• Chapter 12: More accounts of the campaigns in outlying regions against Timothy, Gorgias, and others. (~163 BC)
• Chapter 13: Lysias orders the execution of unpopular High Priest Menelaus. Judas harries Lysias's expedition with minor victories. Lysias leaves and returns to the capital of Antioch to face the usurper Philip. (~163–162 BC, likely near in time to the Battle of Beth Zechariah described in 1 Maccabees)
• 14:1–15:36: Demetrius I becomes King. Alcimus, who had replaced Menelaus as High Priest, is affirmed by Demetrius I. Nicanor is appointed governor of Judea. Nicanor and Judas enter negotiations for peace, but are subverted by Alcimus, who complains to the king; Judas's arrest is ordered. Nicanor threatens to destroy the Temple. In a dream vision, Onias III and the prophet Jeremiah give Judas a divine golden sword. At the Battle of Adasa, Judas defeats and kills Nicanor, preserving the sanctity of the Temple. The Day of Nicanor festival is established. (~161 BC)
• 15:37–39: Epitomist's epilogue.

References

1. 2 Maccabees 2:23
2. Duggan, Michael W. (2021). "2 Maccabees". In Oegema, Gerbern S. (ed.). The Oxford Handbook of the Apocrypha. Oxford University Press. pp. 168–187. doi:10.1093/oxfordhb/9780190689643.013.10. ISBN 9780190689667.
3. Schwartz 2008, p. 8–15.
4. Stuckenbruck, Loren T.; Gurtner, Daniel M. (2019). T&T Clark Encyclopedia of Second Temple Judaism Volume One. Bloomsbury Publishing. ISBN 9780567658135. Retrieved 5 January 2021.
5. Goldstein 1983, p. 121–122.
6. Bartlett 1973, p. 215–219.
7. Hongiman, Sylvie (2014). Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion against Antiochos IV. Oakland, California: University of California Press. pp. 65–94. ISBN 9780520958180.
8. Schwartz 2008, p. 519–525.
9. Harrington 2009, p. 36–38.
10. Schwartz 2008, pp. 3, 512.
11. 2 Maccabees 15:36
12. Koller, A., Purim, accessed 17 January 2021

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A Letter to the Jews in Egypt

1 From the Jews of Jerusalem and Judea to those in Egypt, warm greetings.

2 May God be good to you and keep the covenant he made with Abraham, Isaac, and Jacob, his faithful servants. 3 May he fill each of you with the desire to worship him and to do his will eagerly with all your heart and soul. 4 May he enable you to understand his Law and his commands. May he give you peace, 5 answer your prayers, forgive your sins, and never abandon you in times of trouble. 6 Here in Judah we are now praying for you.

7 In the year 169,[a] when Demetrius the Second was king of Syria, we wrote to tell you about the persecution and the hard times that came upon us in the years after Jason revolted against authority in the Holy Land. 8 Jason and his men set fire to the Temple gates and slaughtered innocent people. Then we prayed to the Lord and he answered our prayers. So we sacrificed animals, gave offerings of grain, lit the lamps in the Temple, and set out the sacred loaves. 9 This is why we urge you to celebrate in the month of Kislev a festival similar to the Festival of Shelters. Written in the year 188.[b]

A LETTER TO ARISTOBULUS

The Death of King Antiochus

10 From the Jews of Jerusalem and Judea, the Jewish Senate, and Judas, to Aristobulus, a descendant of priests and the teacher of King Ptolemy, and to the Jews in Egypt, greetings and good health.

11 We thank God because he saved us from great danger. We were like men ready to fight against a king, 12 but God drove the enemy from our holy city. 13 When King Antiochus arrived in Persia, his army seemed impossible to defeat, but they were cut to pieces in the temple of the goddess Nanea by an act of treachery on the part of her priests. 14 King Antiochus had gone to the temple with some of his most trusted advisers, so that he might marry the goddess and then take away most of the temple treasures as a wedding gift. 15 After the priests had laid out the treasure, he and a few of his men went into the temple to collect it. But the priests closed the doors behind him 16 and stoned him and his men from trap doors hidden in the ceiling. Then they cut up the bodies and threw the heads to the people outside. 17 Praise God for punishing those evil men! Praise him for everything!

Fire Consumes Nehemiah's Sacrifice

18 On the twenty-fifth day of the month of Kislev we will celebrate the Festival of Rededication just as we celebrate the Festival of Shelters. We thought it important to remind you of this, so that you too may celebrate this festival. In this way you will remember how fire appeared when Nehemiah offered sacrifices after he had rebuilt the Temple and the altar. 19 At the time when our ancestors were being taken to exile in Persia, a few devout priests took some fire from the altar and secretly hid it in the bottom of a dry cistern. They hid the fire so well that no one ever discovered it. 20 Years later, when it pleased God, the Persian emperor sent Nehemiah back to Jerusalem, and Nehemiah told the descendants of those priests to find the fire. They reported to us that they had found no fire but only some oily liquid. Nehemiah then told them to scoop some up and bring it to him. 21 When everything for the sacrifice had been placed on the altar, he told the priests to pour the liquid over both the wood and the sacrifice. 22 After this was done and some time had passed, the sun appeared from behind the clouds, and suddenly everything on the altar burst into flames. Everyone looked on in amazement. 23 Then, while the fire was consuming the sacrifice, Jonathan the High Priest led the people in prayer, and Nehemiah and all the people responded.

Nehemiah's Prayer

24 Nehemiah's prayer went something like this:
Lord God, Creator of all things, you are awesome and strong, yet merciful and just. You alone are king. No one but you is kind; 25 no one but you is gracious and just. You are almighty and eternal, forever ready to rescue Israel from trouble. You chose our ancestors to be your own special people. 26 Accept this sacrifice which we offer on behalf of all Israel; protect your chosen people and make us holy. 27 Free those who are slaves in foreign lands and gather together our scattered people. Have mercy on our people, who are mistreated and despised, so that all other nations will know that you are our God. 28 Punish the brutal and arrogant people who have oppressed us, 29 and then establish your people in your holy land, as Moses said you would.

The Persian Emperor Hears about the Fire

30 Then the priests sang hymns. 31 After the sacrifices had been consumed, Nehemiah gave orders for the rest of the liquid to be poured over some large stones. 32 Immediately a fire blazed up, but it was extinguished by a flame from the fire on the altar.

33 News of what had happened spread everywhere. The Persian emperor heard that a liquid had been found in the place where the priests had hidden the altar fire, just before they were taken into exile. He also heard that Nehemiah and his friends had used this liquid to burn the sacrifice on the altar. 34 When the emperor investigated the matter and found out that this was true, he had the area fenced off and made into a shrine. 35 It became a substantial source of income for him, and he used the money for gifts to anyone who was in his good favor. 36 Nehemiah and his friends called the liquid nephthar which means purification, but most people call it naphtha.

Footnotes

1. 2 Maccabees 1:7 the year 169: This corresponds to 143 B.C.
2. 2 Maccabees 1:9 the year 188: This corresponds to 124 B.C.

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3 Maccabees.

3 Maccabees,[a] also called the Third Book of Maccabees, is a book written in Koine Greek, likely in the 1st century BC in either the late Ptolemaic period of Egypt or in early Roman Egypt. Despite the title, the book has nothing to do with the Maccabean Revolt against the Seleucid Empire described in 1 Maccabees and 2 Maccabees. Instead it tells the story of a persecution of the Jews under Pharaoh Ptolemy IV Philopator (222–205 BC) in Ptolemaic Egypt, some decades before the Maccabee uprising in Judea. The story purports to explain the origin of a Purim-like festival celebrated in Egypt. 3 Maccabees is somewhat similar to the Book of Esther, another book which describes how a king is advised to annihilate the Diaspora Jews in his territory, yet is thwarted by God.

(((Recommend the reading of the Book of Esther wich also handles similar synopsis)))

In 3 Maccabees, King Ptolemy IV Philopator attempts to enter the Second Temple in Jerusalem, but is rebuffed by divine power. He grows to hate Jews, and orders the Jews of Egypt assembled in his hippodrome to be executed by elephants. However, God protects the Jews, and Ptolemy's elephants trample his own men instead. Ptolemy experiences a change of heart and lets the Jews go free; the Jews establish a festival in celebration.

3 Maccabees is considered part of the Biblical Anagignoskomena (deuterocanon) in the Eastern Orthodox Church, the Assyrian Church of the East, and some Oriental Orthodox Churches: the Armenian Apostolic Church and the Syriac Orthodox Church. Jews, Catholics, and Protestants do not regard it as canonical, though some (the Moravian Brethren as an example) include it in the apocrypha section of their bibles. The split dates back to the Apostolic Canons approved by the Eastern Church's Council in Trullo in 692 AD but rejected by the Western Church's Pope Sergius I. Trullo established that the first three books of Maccabees were canonical in the Chalcedonian Eastern Church.

Contents

Ptolemy IV Philopator is struck by paralysis after coming too close to the sanctuary; Dutch engraving c. 1700Ptolemy IV Philopator tries to have the Jews killed by drunken elephants; the Jews pray and are saved by two angels (3 Macc 5); Dutch engraving c. 1700

According to the book, after Ptolemy IV Philopator's victory against Antiochus III in 217 BC at the Battle of Raphia, he visited Jerusalem and the Second Temple, wishing to see the inner sanctuary. However, he is miraculously prevented from entering the building. This leads him to hate the Jews. Upon his return to the capital of Alexandria, he orders that all the Jews in the kingdom are to be registered, be made to pay a poll tax, and be reduced to the status of slaves. Those Jews who agree to abandon their faith and be initiated into the cult of Dionysus are to be spared. After most Jews persist in their faith, the king orders them rounded up and put to death in his hippodrome.

The attempt to register all the Jews before their execution is thwarted by the sheer number of the Jews. Ptolemy then attempts to have the Jews killed by crushing by elephant and orders 500 elephants to be intoxicated in order to enrage them. However, the execution is repeatedly thwarted. God first causes Ptolemy to oversleep, then causes him to miraculously forget his anger against the Jews. Ptolemy finally attempts to lead the elephants and his own army into the hippodrome to destroy the Jews personally, but after an impassioned prayer by Eleazar, God sends two angels who prevent this.

Ptolemy abruptly forgets his anger with the Jews and honors them with various immunities and a banquet, with several dates being established as commemorative festivals. The Jews request and receive permission to return home and to kill all the Jews who chose to abandon their faith in order to be spared. The book includes a letter, ostensibly by Ptolemy, to this effect. Finally, the Jews return home.[1][2][3]

Authorship and date

The author of this book was likely an Alexandrian Jew who wrote in Greek as part of Hellenistic Judaism.[4] The author is prone to rhetorical constructs and has a bombastic style.[4][5] His Greek is excellent and native, including rare and poetic words; he also seems familiar with Hebrew literature, if possibly in translation.[4] The themes and style of the book are similar to those of 2 Maccabees, the Letter of Aristeas, and the Book of Esther, suggesting the author had read them.[6][b] Similar to 2 Maccabees, the author was likely influenced by the "pathetic" (in the sense of pathos) style of Greek argumentation that sought to appeal to emotion and sentiment, with stories such as brides and grooms being dragged away from their homes.[8] The author seems interested and fluent in Ptolemaic court politics and protocol.[9][10]

The precise date of authorship is unknown, but the widest plausible range keeping with the text is considered to be between 100 BC and 70 AD.[3][c] Scholars generally advocate for one of three periods of Egyptian history: the late Ptolemaic period (100–30 BC), the early Roman period (30–20 BC), and the later Roman period (c. 40 AD).[7]

Advocates for the early Roman period include Moses Hadas, Victor Tcherikover, and Matan Orian.[11] They argue that the work was written perhaps around 25–15 BC.[12][8] This is because the story attacks the idea of a census (laographia, a rare word before the Romans came) and its related poll tax, saying it would reduce the Jews to the status of slaves, and the Romans conducted such a census in Roman Egypt in 24 BC. Additionally, publishing a story where a Ptolemaic king acted rashly and was thwarted while the Ptolemies still ruled would be very bold, suggesting a publication date after the Roman absorption of Egypt in 30 BC. The work could then function as an esoteric criticism of Roman policies without naming them directly.[12]

Advocates for the later Roman period include Heinrich Ewald, Hugo Willrich, and John J. Collins. They hold that the book was written as a polemic against Emperor Caligula, thus dating from around 40 AD. The work includes an incident at the Second Temple and an attack on Egyptian Jews; something similar happened in this period albeit with the order reversed, with anti-Jewish riots in Alexandria in 38 AD and Caligula attempting to install a statue of himself in the Temple around 39–40 AD. Arguments against this theory are that Caligula's actions do not match Ptolemy in the book that closely; for example, Ptolemy does not claim he is a divinity and attempt to self-deify himself as Caligula did. The riots in Alexandria came from common people rather than government ministers, as in 3 Maccabees. The author does not appear to have knowledge of Roman activities of the later 1st century that caused opposition from Jews such as desecration of sanctuaries.[12][7]

Scholars who favor the late Ptolemaic period include Elias Bickerman, Hugh Anderson, and Sara Raup Johnson.[7] On the topic of the census, they propose that it is entirely possible that a Ptolemaic census had also threatened to reduce the status of Jews to that of native Egyptians (the least prestigious caste in Ptolemaic society) by making Alexandrian Jews pay a tax usually only levied on rural populations. Even if laographia is truly felt to be a reference to the Roman census, that is only an argument for a slight post-publication modification of a few passages, in this view. The rest of the work fits snugly into traditions of works of Hellenistic Judaism which inspired the author such as 2 Maccabees, which date to around 100 BC, so 3 Maccabees should fit into that same cultural milieu and era as well. More generally, while the threatened extermination of Jews may seem extreme and thus fit better in the Roman period of declining Jew–Gentile relations, the work is still ultimately an endorsement of the status quo of the Hellenistic era. The tone is largely positive, with glad thanksgivings for God's deliverance rather than thundering apocalyptic proclamations.[9] Even as the royal court persecutes them, the author writes that "The Jews continued to maintain goodwill and unswerving loyalty towards the [Ptolemaic] dynasty."[13] The Jews are eventually given legal immunities by the king and return to contented loyalty to the Greek government, a sentiment considered by supporters of a Ptolemaic-era origin to be a poor fit for the Roman era of distant governors unsympathetic to the Jews.[7]

References

1. Hadas 1953, pp. 30–85
2. Skolnik, Fred, ed. (2007). "Third Book of Maccabees". Encyclopaedia Judaica. Vol. 13 (Second ed.). Macmillan Reference USA.
3. Dyer, Brian R. (2021). "3 Maccabees". In Oegema, Gerbern S. (ed.). The Oxford Handbook of the Apocrypha. Oxford University Press. pp. 187–199. doi:10.1093/oxfordhb/9780190689643.013.11. ISBN 9780190689667.
4. Hadas 1953, p. 22
5. Ferrar, William John (1918). The Uncanonical Jewish Books. New York: The Macmillan Company. p. 20–21. OCLC 919989843.
6. Hadas 1953, pp. 6–12
7. Johnson 2004, pp. 129–141
8. Tcherikover, Victor (1961). "The Third Book of Maccabees as a Historical Source of Augustus's Time". In Fuks, Alexander; Halpern, Israel (eds.). Studies in History. Scripta Hierosolymitana, Volume 7. Jerusalem: Magnes Press. pp. 1–26.
9. Anderson, Hugh (1985). "3 Maccabees (First Century B.C.). A New Translation and Introduction". In Charlesworth, James (ed.). The Old Testament Pseudepigrapha. Vol. 2. Garden City, NY: Doubleday. pp. 509–516. ISBN 0-385-09630-5.
10. Johnson 2004, pp. 146–148, 169. Albeit with the disclaimer that the courtly language and address are accurate to the late Ptolemaic period, closer to when the author wrote, rather than the style of the 3rd century BC when the story takes place.
11. Orian, Matan (June 2017). "The Date of III Maccabees: Additional Support for the Roman Period". Scripta Classica Israelica. 36: 45–54.
12. Hadas 1953, pp. 18–21
13. 3 Maccabees 3:3

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The Jews and Their Neighbors

3 When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means. 2 While these matters were being arranged, a hostile rumor was circulated against the Jewish nation[a] by men who conspired to do them ill, a pretext being given by a report that they hindered others[b] from the observance of their customs. 3 The Jews, however, continued to maintain good will and unswerving loyalty toward the dynasty; 4 but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some; 5 but since they adorned their style of life with the good deeds of upright people, they were established in good repute among all men. 6 Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all; 7 instead they gossiped about the differences in worship and foods, alleging that these people were loyal neither to the king nor to his authorities, but were hostile and greatly opposed to his government. So they attached no ordinary reproach to them.

8 The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 9 for such a great community ought not be left to its fate when it had committed no offense. 10 And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance.

Ptolemy's Decree That All Jews Be Arrested

11 Then the king, boastful of his present good fortune, and not considering the might of the supreme God,[c] but assuming that he would persevere constantly in his same purpose, wrote this letter against them: 12 "King Ptol′emy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 13 I myself and our government are faring well. 14 When our expedition took place in Asia, as you yourselves know, it was brought to conclusion, according to plan, by the gods' deliberate alliance with us in battle, 15 and we considered that we should not rule the nations inhabiting Coele-Syria and Phoenic′ia by the power of the spear but should cherish them with clemency and great benevolence, gladly treating them well. 16 And when we had granted very great revenues to the temples in the cities, we came on to Jerusalem also, and went up to honor the temple of those wicked people, who never cease from their folly. 17 They accepted our presence by word, but insincerely by deed, because when we proposed to enter their inner temple and honor it with magnificent and most beautiful offerings, 18 they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all. 19 By maintaining their manifest ill-will toward us, they become the only people among all nations who hold their heads high in defiance of kings and their own benefactors, and are unwilling to regard any action as sincere.

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. 21 Among other things, we made known to all our amnesty toward their compatriots here, both because of their alliance with us and the myriad affairs liberally entrusted to them from the beginning; and we ventured to make a change, by deciding both to deem them worthy of Alexandrian citizenship and to make them participants in our regular religious rites.[d] 22 But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil, 23 they not only spurn the priceless citizenship, but also both by speech and by silence they abominate those few among them who are sincerely disposed toward us; in every situation, in accordance with their infamous way of life, they secretly suspect that we may soon alter our policy. 24 Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies. 25 Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies. 26 For when these all have been punished, we are sure that for the remaining time the government will be established for ourselves in good order and in the best state. 27 But whoever shelters any of the Jews, old people or children or even infants, will be tortured to death with the most hateful torments, together with his family. 28 Any one willing to give information will receive the property of the one who incurs the punishment, and also two thousand drachmas from the royal treasury, and will be awarded his freedom.[e] 29 Every place detected sheltering a Jew is to be made unapproachable and burned with fire, and shall become useless for all time to any mortal creature." 30 The letter was written in the above form.

Footnotes

1. 3 Maccabees 3:2 Gk the nation
2. 3 Maccabees 3:2 Gk them
3. 3 Maccabees 3:11 Gk the greatest God
4. 3 Maccabees 3:21 Other ancient authorities read partners of our regular priests
5. 3 Maccabees 3:28 Gk crowned with freedom

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