Птолемей IV және Египеттік еврейлердің тарихы

Ancient Greek text

3 Maccabees, 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. 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 and some Oriental Orthodox Churches: the Armenian Apostolic Church, the Syriac Orthodox Church, and the Assyrian Church of the East. 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.

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.

The author of this book was likely an Alexandrian Jew who wrote in Greek as part of Hellenistic Judaism. 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. efn|In the case of the Greek version of Esther, it is proposed alternatively that its translator had read 3 Maccabees; the primacy of which book came first is disputed. 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. They argue that the work was written perhaps around 25–15 BC. 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. 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.

3 Maccabees was preserved due to inclusion in the Septuagint, the Greek Jewish Scriptures. While Hellenistic Judaism waned with time and the work was not included in the Masoretic canon of the Tanakh (Hebrew scriptures) used by later Jews, early Christians preserved the Septuagint as the basis for the Christian Old Testament, ensuring that the work was not lost. The lists of books in early manuscripts of the Septuagint were not yet standardized, however. The Codex Vaticanus lacks the books of Maccabees and the Codex Sinaiticus includes only 1 and 4 Maccabees; only the Codex Alexandrinus includes all of 1, 2, 3, and 4 Maccabees. The 8th 9th century Venetus, while written much later than Alexandrinus, largely agrees with it, so there are few textual variations. Robert Hanhart published a critical edition of the Greek text in 1960, with a second edition in 1980. The original title of the book, if any, is unknown. The Septuagint is what gave the work the title "3 Maccabees", despite being something of a misnomer. Presumably, this was due to the apparent links to 2 Maccabees and to distinguish it from the other books of Maccabees in the Septuagint. Similarities with stories in 2 Maccabees include the High Priest Simon II appearing, the father of Onias III who is discussed in 2 Maccabees, and fends off an attempt by Philopator to enter the Temple of Jerusalem; the suffering of Egyptian Jews is described in a similar manner to the martyrdom of Eleazar and the woman with seven sons; Eleazar himself reappears in this story; and two angels appear in the finale of the story to stop a king's anti Jewish actions, similar to the story of Heliodorus. The book may also have been referred to by Pseudo Athanasius as "Ptolemaica" (Ptolemaics).

The contents of the book have a legendary character and it is not generally considered reliable as history; it is closer to a romance or historical novel, similar to the Book of Judith or Greek romances. Some parts of the story, such as the names of the Jews taking up all the paper in Egypt or the king granting the Jews a license to murder apostates, are clearly fictional. Additionally, the Book of Daniel, generally agreed to have been written around 165 BC, does not mention any such attack by the Ptolemies (referred to there as the "king of the south") against the Temple in its chapter 11 recounting of history as known to the author; as Daniel comprehensively chronicles threats against the Temple, this suggests the story of Ptolemy IV attempting to raid the Temple was invented for literary purposes. No other ancient sources or histories describe such an alleged persecution under Philopater. German historian Emil Schürer called the book almost entirely fictitious and a work of the poorest sort. That said, while many elements of the story are dubious, many scholars accept that memories of a genuine persecution might be being described in 3 Maccabees, if distorted. Josephus writes that many (but certainly not all) Jews were put to death in Alexandria under the reign of Ptolemy VIII Physcon (146–117 BC) due to their support for his rival Cleopatra II, and this execution was indeed carried out by intoxicated elephants. This may be the historical center of the account in 3 Maccabees; the author transferred it to an earlier time period and added an ahistorical connection to Jerusalem if this theory is correct. Moses Hadas suggests that the book could be describing and opposing a loss of civil rights in the Roman era, and the book was closer to describing troubles the Egyptian Jewish community had after the loss of the reasonably amenable late Ptolemaic rulers and the transition to Roman rule. As described in the speculation on the date of authorship, it is possible that the book was actually describing a contemporary Roman persecution, but moved the setting earlier in time.