God’s Punishment of Ptolemy
21Thereupon God, who oversees all things, the first Father of all, holy among the holy ones, having heard the lawful supplication, scourged him who had exalted himself in insolence and audacity. 22He shook him on this side and that as a reed is shaken by the wind, so that he lay helpless on the ground and, besides being paralyzed in his limbs, was unable even to speak, since he was smittend by a righteous judgment. 23Then both friends and bodyguards, seeing the severe punishment that had overtaken him, and fearing that he would lose his life, quickly dragged him out, panic-stricken in their exceedingly great fear. 24After a while he recovered, and though he had been punished, he by no means repented, but went away uttering bitter threats.
Hostile Measures against the Jews
25When he arrived in Egypt, he increased in his deeds of malice, abetted by the previously mentioned drinking companions and comrades, who were strangers to everything just. 26He was not content with his uncounted licentious deeds, but even continued with such audacity that he framed evil reports in the various localities; and many of his friends, intently observing the king’s purpose, themselves also followed his will. 27He proposed to inflict public disgrace on the Jewish community,e and he set up a stonef on the tower in the courtyard with this inscription: 28“None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; 29those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status.” 30In order that he might not appear to be an enemy of all, he inscribed below: “But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians.”
31Now some, however, with an obvious abhorrence of the price to be exacted for maintaining the religion of their city,g readily gave themselves up, since they expected to enhance their reputation by their future association with the king. 32But the majority acted firmly with a courageous spirit and did not abandon their religion; and by paying money in exchange for life they confidently attempted to save themselves from the registration. 33They remained resolutely hopeful of obtaining help, and they abhorred those who separated themselves from them, considering them to be enemies of the Jewish nation,h and depriving them of companionship and mutual help.
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a Other ancient authorities lack verse 1
b Other ancient authorities read secret in their vices
c Or epiphany
d Other ancient authorities read pierced
e Gk the nation
f Gk stele
g Meaning of Gk uncertain
h Gk the nation
2.1–20 The high priest’s prayer conforms to a type common in postexilic Judaism (Ezra 9; Neh 9; Dan 9; Bar 1.15–3.8) that reviews salvation history and emphasizes the righteousness of God and the sinfulness of Israel. This prayer differs from the others in that it does not relate the distress of Israel to the exile and that it places less emphasis on confession of sin.
2.1 The high priest Simon, Simon II, called “the Just.” He is eulogized in Sir 50.
2.4 The connection between the giants (Gen 6.1–4) and the flood is more explicit in intertestamental writings such as 1 Enoch 6–11 than it is in Genesis.
2.5 The people of Sodom. See Gen 19.
2.6 Pharaoh. See Ex 7–12.
2.7 In the depths of the sea. See Ex 14–15.
2.9 This place, Jerusalem. For your name. See Deut 12.11; 1 Kings 8.29. Your magnificent manifestation, the glory of the Lord. Cf. Isa 6; Ezek 1.
2.10 You would listen…this place. See 1 Kings 8.27–50.
2.13 Because of our many and great sins, a standard confession in prayers of this type, even though in this case the fault rests with the intruder.
2.15 Your dwelling is the heaven of heavens. See 1 Kings 8.27; Isa 66.1.
2.18 We have trampled down. See Isa 10.11; Dan 8.13.
2.21–24 The punishment of Ptolemy.
2.21 Scourged. Cf. 2 Macc 3.26, where two young men appeared and scourged Heliodorus, and 2 Macc 9.5, where the Lord struck Antiochus IV Epiphanes an incurable and unseen blow.
2.24 Ptolemy by no means repented, though 2 Maccabees says that both Heliodorus and Antiochus IV Epiphanes repented (2 Macc 3.31–40; 9.11–29). Here the repentance of the king is deferred to a later point in the story.
2.25–33 The demand made on the Jews.
2.25 The previously mentioned drinking companions have not in fact been previously mentioned. Either the beginning of the book has been lost or this passage was excerpted from a more detailed source.
2.27 He set up a stone. Decrees were often displayed on palace walls.
2.28 Those who do not sacrifice can only refer to the Jews. A registration involving poll tax. See Introduction. The idea was probably inspired by the poll tax introduced by Augustus in 24/23 BCE. Status of slaves. The author may have confused branding in honor of Dionysus (2.29) with the branding of slaves. In the Maccabean wars, the Syrian commanders sold Jewish captives into slavery (1 Macc 3.41).
2.29 Branded…with the ivy-leaf symbol of Dionysus. Greeks and Romans often confused Judaism with the cult of Dionysus, because of the Festival of Tabernacles at the height of the vintage and the Jewish ritual use of wine (see Plutarch, Table Talk 4.6.1–2). During the persecution by Antiochus Epiphanes, Jews were compelled to walk in procession in honor of Dionysus wearing wreaths of ivy (2 Macc 6.7). Philopator was known for his devotion to Dionysus, and it is possible that he made some attempt to organize Judaism as a Dionysiac cult. The custom of branding or tattooing was associated with the cult of Dionysus from ancient times. Their former limited status, probably the condition of Jewish captives before their liberation by Ptolemy II Philadelphus (Letter of Aristeas 22).
2.30 The Jews in Egypt very much wanted equal status with the Alexandrians, but most were unwilling to perform the pagan religious acts that citizenship would have required. Cf. the offer in 1 Macc 2.18 to number Mattathias and his sons among the Friends of the king if they would perform the pagan sacrifice.
2.31 As in the Maccabean crisis, many Jews forsook the law (1 Macc 1.52).
2.32 But the majority acted firmly. Cf. Dan 11.32; 1 Macc 1.62.
2.33 Those who separated themselves, i.e., renegades, are singled out for special contempt.
3 MACCABEES 3
The Jews and Their Neighbors
1When 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. 2While these matters were being arranged, a hostile rumor was circulated against the Jewish nation by some who conspired to do them ill, a pretext being given by a report that they hindered othersa from the observance of their customs. 3The Jews, however, continued to maintain goodwill and unswerving loyalty toward the dynasty; 4but 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; 5but since they adorned their style of life with the good deeds of upright people, they were established in good repute with everyone. 6Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all; 7instead 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.
8The 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 ty
ranny. They did try to console them, being grieved at the situation, and expected that matters would change; 9for such a great community ought not be left to its fate when it had committed no offense. 10And 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
11Then the king, boastful of his present good fortune, and not considering the might of the supreme God,b but assuming that he would persevere constantly in his same purpose, wrote this letter against them:
12“King Ptolemy 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. 14When 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, 15and we considered that we should not rule the nations inhabiting Coelesyria and Phoenicia by the power of the spear, but should cherish them with clemency and great benevolence, gladly treating them well. 16And 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. 17They 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, 18they were carried away by their traditional arrogance, and excluded us from entering; but they were spared the exercise of our power because of the benevolence that we have toward all. 19By 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. 21Among 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.c 22But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil, 23they 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. 24Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions so that, if a sudden disorder later arises against us, we shall not have these impious people behind our backs as traitors and barbarous enemies. 25Therefore we have given orders that, as soon as this letter arrives, 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. 26For when all of these 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. 27But those who shelter any of the Jews, whether old people or children or even infants, will be tortured to death with the most hateful torments, together with their families. 28Any who are willing to give information will receive the property of those who incur the punishment, and also two thousand drachmas from the royal treasury, and will be awarded their freedom.d 29Every 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.” 30The letter was written in the above form.
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a Gk them
b Gk the greatest God
c Other ancient authorities read partners of our regular priests
d Gk crowned with freedom
3.1–10 The slander against the Jews.
3.1 This situation, the refusal of the Jews to submit to registration. Enraged against those Jews. Cf. Philo’s comment on the situation under Caligula: “A vast and truceless war was prepared against the nation” (On the Embassy to Gaius 119). The following story deals initially with the threat to the Jews in the countryside (see note on 4.12). It would seem that this part of the story came from a distinct source.
3.2 There was a tradition of anti-Jewish polemic in Egypt beginning with the historian Manetho about 300 BCE and reaching a crescendo in the first century CE (see Josephus, Against Apion). Among the recurring charges were “atheism” and “inhospitality” because of the exclusivism of the Jewish religion.
3.3 The Jews in Egypt were known for their goodwill and…loyalty to the Ptolemies, and also at first to the Romans; this loyalty exacerbated their relations with the native Egyptians.
3.4 Jewish dietary laws that required separateness with respect to foods were incomprehensible to the Greeks, but were an essential marker of separate identity. Letter of Aristeas 128–66 defends the dietary laws but gives them an allegorical explanation.
3.8 The author insists that the enemies of the Jews were not the Greeks in the city, although the Friends of the king must surely have been Greeks.
3.11–30 Ptolemy’s decree. Cf. the decree in Add Esth 13.1–7.
3.11 In boasting and not considering the might of the supreme God, the king is guilty of hubris, the typical sin of kings in both Greek tragedy and Hebrew prophecy (Isa 14; Ezek 28).
3.12 The Ptolemies did not use titles such as Philopator in their decrees until about 100 BCE.
3.17 Insincerely by deed. The refusal of admission to the temple is construed as a lack of genuine respect for the king. Similarly, Caligula failed to understand or accept the reasons for Jewish resistance to placing his statue in the temple.
3.21 Myriad affairs…beginning. Jews were entrusted with military duties as early as the fifth century BCE at Elephantine in southern Egypt. We ventured to make a change. The king’s claim that his actions were benevolent seemed hypocritical from a Jewish viewpoint. Note, however, that Gentiles such as the Roman historian Tacitus thought that Antiochus Epiphanes was trying to civilize the Jews by forcing them to adopt Greek customs.
3.23 The priceless citizenship was offered to the Jews of Alexandria, but the punishment falls on the Jews of the countryside.
3.25 Cf. Esth 3.13, where orders to kill the Jews were sent to all the provinces. In 3 Maccabees the Jews are to be gathered for destruction.
3.26 The government will be established. Cf. Add Esth 13.7.
3.28 The statement that informers will be awarded their freedom is presumably addressed to the native Egyptians.
3 MACCABEES 4
The Jews Deported to Alexandria
1In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity that had long ago been in their minds was now made evident and outspoken. 2But among the Jews there was incessant mourning, lamentation, and tearful cries; everywhere their hearts were burning, and they groaned because of the unexpected destruction that had suddenly been decreed for them. 3What district or city, or what habitable place at all, or what streets were not filled with mourning and wailing for them? 4For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected on the uncertainty of life and shed tears at the most miserable expulsion of these people. 5For a multitude of gray-headed old men, sluggish and bent with age, was being led away, forced to march at a swift pace by the violence with which they were driven in such a shameful manner. 6And young women who had just entered the bridal chambera to share married life exchanged j
oy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen.b 7In bonds and in public view they were violently dragged along as far as the place of embarkation. 8Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them.c 9They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters, 10and in addition they were confined under a solid deck, so that, with their eyes in total darkness, they would undergo treatment befitting traitors during the whole voyage.
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