Changes

The narrative of the Third Book of Maccabees relates events preceding the events narrated in the First and Second Books of Maccabees, during the reign of Ptolemy Philopater in Egypt. The title of this book is a misnomer since it treats of the sufferings of the Egyptian Jews under Ptolemy IV Philopator (221-203 B.C.) rather than of the persecution of the Palestinian Jews under Antiochus IV at the time of the Maccabees. The chronology represented by the narratives of the three is therefore as follows: Third Maccabees, Second Maccabees, First Maccabees. They may be read with profit in this sequence, but they were not written in that order.<ref>The reader unfamiliar with the history of the period after the time of [[Ezra]] and before the birth of Jesus will benefit by first reading 1 Maccabees chapter 1, then 2 Maccabees chapters 3 and 4, and then the book of 3 Maccabees, before resuming with the whole of the book of 2 Maccabees followed by the book of 1 Maccabees.</ref> (The first portion of the text of the first chapter of 3 Maccabees has been lost.)

The narrative of the Third Book of Maccabees relates events preceding the events narrated in the First and Second Books of Maccabees, during the reign of Ptolemy Philopater in Egypt. The title of this book is a misnomer since it treats of the sufferings of the Egyptian Jews under Ptolemy IV Philopator (221-203 B.C.) rather than of the persecution of the Palestinian Jews under Antiochus IV at the time of the Maccabees. The chronology represented by the narratives of the three is therefore as follows: Third Maccabees, Second Maccabees, First Maccabees. They may be read with profit in this sequence, but they were not written in that order.<ref>The reader unfamiliar with the history of the period after the time of [[Ezra]] and before the birth of Jesus will benefit by first reading 1 Maccabees chapter 1, then 2 Maccabees chapters 3 and 4, and then the book of 3 Maccabees, before resuming with the whole of the book of 2 Maccabees followed by the book of 1 Maccabees.</ref> (The first portion of the text of the first chapter of 3 Maccabees has been lost.)

Chapter 1 Philopater attacks the army of Antiochus near Raphia, foils the plot of the apostate Dositheus to assassinate him; defeats Antiochus<ref>Antiochus III (223-187 B.C.)</ref>: he visits the temples of the cities in gratitude, presumes to seek to enter the temple of the Jews: the priests entreat God, the people cry out in prayer; Philopater approaches the temple.

Chapter 1 Philopater attacks the army of Antiochus near Raphia<ref>The battle of Raphia (217 B.C.)</ref>, foils the plot of the apostate Dositheus to assassinate him; defeats Antiochus<ref>Antiochus III (223-187 B.C.)</ref>: he visits the temples of the cities in gratitude, presumes to seek to enter the temple of the Jews: the priests entreat God, the people cry out in prayer; Philopater approaches the temple.

Chapter 2 The high priest prays, beseeching God; confesses the sins of the people, begging forgiveness. Philopater enters the temple, God strikes him with paralysis, he is dragged out; when he recovers he departs with threats. In Egypt he defames the Jews and demands they register and be taxed and branded with the ivy-leaf symbol of Dionysis; those who resist are to be put to death. Some of the people, abhorring the price of religious fidelity, abandon themselves to the king for personal advantage; the majority acting courageously did not abandon their religion, payed money in exchange for life instead; they have hope of help, and avoid those who abandoned religion as enemies, depriving them of companionship and mutual help.

Chapter 2 The high priest prays, beseeching God; confesses the sins of the people, begging forgiveness. Philopater enters the temple, God strikes him with paralysis, he is dragged out; when he recovers he departs with threats. In Egypt he defames the Jews and demands they register and be taxed and branded with the ivy-leaf symbol of Dionysis; those who resist are to be put to death. Some of the people, abhorring the price of religious fidelity, abandon themselves to the king for personal advantage; the majority acting courageously did not abandon their religion, payed money in exchange for life instead; they have hope of help, and avoid those who abandoned religion as enemies, depriving them of companionship and mutual help.