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Philopator's clash with Antiochus III at Raphia. His return through the nearest cities (3Mak.1:1-8). Attempting to enter the sanctuary (3Mac 1:9–13). Protest of all the people (3 Mac. 1:14–25). 3Mac.1:1 Philopator, having learned from those who came to him that Antiochus had taken away the areas that were in his possession, gave orders to all his troops, foot and horse, and, taking with him his sister Arsinoe, he went to the country of Raphia, where Antiochus’ troops were encamped. ' Ο δέ Φιλοπάτωρ ... The particle δέ at the very beginning of the narrative (δέ μεταβατικόν) indicates either that this narrative is adjacent to another known one (as in the autobiography of Josephus), or makes one suspect the loss of several verses, and perhaps even chapters - in beginning of the book. Philopator is the nickname of Ptolemy II, usually given to him in an ironic sense - for the murder of his parents (Justin XXIX, 1, 5: “Aegyptum patre ac matre interfectis occupaverat Ptolemaus, cui ex faanoris crimne cognoinentum Philopator luit ...”). The use of this nickname on coins and other monuments from the time of the king indicates, however, that this nickname also had an honorary meaning. The time of his reign is indicated from 222–202, and according to others slightly less - 221–203. In 221, Antiochus III the Great began his Cole-Syrian War and with his successes alarmed Ptolemy around 217. From this time the story of the book begins. Ptolemy's army consisted of 70,000 infantry, 5,000 cavalry and 73 elephants; while in the army of Antiochus there were 62,000 footmen, 6,000 horsemen and 102 elephants (Polivus V, 79). – Arsinoe – Ptolemy’s sister – was also with his wife (Poliv V, 83, 3; XV, 25, 2; 33, 11); Livy calls her Cleopatra (37, 4); Justin - Eurydice (XXX, 1, 7; 2, 6). - Rafia - after Egypt - the first Kele-Syrian city, on the shores of the Mediterranean Sea, on the way from Gaza to Rinocolura, it is only mentioned here in the Bible. 3 Mac.1:2 Then a certain Theodotus decided to fulfill his plan, took with him the best of the armed men entrusted to him by Ptolemy, and at night entered Ptolemy’s tent in order to kill him privately and thereby prevent war. “A certain Theodotus...” - an Aetolian by origin, was an Egyptian military leader of Coele-Syria, but later went over to the side of Antiochus. According to Polyvius, Theodotus had only two companions. 3Mac.1:3 But he was deceived by Dositheus, the son of Drimil, a Jew by birth, who subsequently betrayed the law and apostatized from the faith of his fathers: he placed in a tent one insignificant person, who had to accept the death appointed by Ptolemy. “He was deceived...” Τούτον δε διαγαγών... It seems more correct to translate here: “but having escorted him (i.e., Ptolemy), leading him out of the tent to another place, Dositheus...”, etc. - Dositheus, son of Drimil - obviously was one of the royal bodyguards, who was easy to persuade the king should not lie down in the same place for fear of secret assassins. 3Mac.1:4 When a stubborn battle took place, and the cause of Antiochus prevailed, then Arsinoe, letting her hair down, went through the troops weeping and tears, strongly urging them to fight more bravely for themselves, for their children and wives, and promising, if they won, to give each two minas of gold. Details of the battle of Raphia at Polyvius V, 83–86. – “Having let down my hair” – as a sign of deep sadness (cf. Watering V, 83, 3). – Mine – 1/60 of a talent, just as talent is not of the same value everywhere; the most common Attic talent is 2,210 rubles, traces, mina - about 37 rubles. 2 minas of gold – 20 minas of silver – about 75 rubles. 3Mac.1:5 And it came to pass that the adversaries were defeated in hand-to-hand combat, and many were taken captive. According to Polyvius, V, 86, 5 - Antiochus’s army lost in this battle up to 10,000 infantry, more than 300 horsemen killed, moreover, more than 4,000 were captured, and 5 elephants were lost. 3Mac.1:6 Having achieved his goal, Philopator decided to go through the nearby cities to encourage them. “To encourage them...”, that is, to consolidate one’s influence, to establish one’s influence in them, as opposed to the Syrian one. 3Mac.1:7-9 Having done this and provided the churches with gifts, he inspired those under his control with courage. When the Jews later sent envoys from the council and elders to him to congratulate him, present gifts and express joy about what had happened, he wished to come to them as soon as possible. Arriving in Jerusalem, he made a sacrifice to the great God, gave thanks and performed other things befitting a sacred place; “He made a sacrifice to the great God...” This was also done earlier by Philopator’s father, Ptolemy Everget, upon returning from his victorious campaign in the Medo-Persian regions. The designation of Jehovah as the “great God” (μέγιστος Θεός) is very common in our book. 3Mac 1:10-11 And when he entered there, he was amazed at the grandeur and splendor and, marveling at the improvement of the church, he desired to enter the sanctuary. He was told that he should not do this, for it was not permissible for anyone from his own people to enter there, not even for priests, but only for one high priest who rules over all, and that only once a year; but he didn’t want to listen. “Once a year...”, on the great day of purification, on the 10th day of the 7th month. On this day the high priest entered the Holy of Holies at least 2 times; therefore, the expression “once a year” has the meaning: on only one day in the year (Lev XVI: 12–16, 34). 3Mac 1:12 They read the law to him, but even then he did not abandon his intention, saying that he must enter: let them be deprived of this honor, but not I. And he asked why, when he entered the church, none of those present stopped him? “They read the law to him,” that is, obviously, the above-mentioned passage of Lev XVI, Chapter, with prohibitions that had the force of law. - “Why, when he entered the church, none of those present stopped him?” Greek δια τίνα αιτίαν εισερχόμενον αυτόν εις παν τέμενος ούδεις εκώλυσε τών παρόντων ...; glory more precisely: “for the sake of his coming to every church, not a single hindrance from those inherent ...” Thus, Ptolemy refers here to his unhindered visits to all pagan temples, and expresses bewilderment at such an unexpected obstacle to visiting the Jewish sanctuary. Others give a different interpretation to this place, translating είς παν τέμενος not: “in every church,” but: “in the whole church.” Thus, Ptolemy here wants to convict the Jews of inconsistency, wondering why he was allowed into the church, into the entire church without objection, but is now being prevented from viewing individual parts? 3Mac 1:13-15 And when someone imprudently said that it was done badly, he answered: But since it has already been done, for whatever reason, then should he not in any case come in, whether they want it or not. Then the priests in sacred robes fell on their faces and prayed to the great God to help them in the present extremity and restrain the desire of the forcible intruder; the church was filled with screams and tears, and those remaining in the city came running in confusion, believing that something extraordinary had happened. And the virgins imprisoned in their chambers ran out with their mothers and, throwing ashes and dust on their heads, filled the streets with sobs and groans. 3Mac.1:16-18 Others, in full finery, leaving the bridal chamber prepared for the meeting and the appropriate shame, ran randomly through the city. And mothers and nurses, leaving their newborn children here and there, some in houses, others on the streets, uncontrollably ran to the most holy church. The prayer of those gathered on the occasion of the sacrilegious assassination attempt was so varied. “The prayer of those gathered was so varied...”, that is, according to the gender, age, condition and position of those gathered: some - this way, others - differently, although the subject of prayer for all was the same - the elimination of the sacrilegious attempt. 3Mac.1:19-21 At the same time, some of the citizens had the courage to prevent the one who was trying to invade and fulfill his intention. They cried out that they needed to take up arms and die courageously for the law of the fathers, and caused great confusion in the church: with difficulty being restrained by the elders and priests, they remained in the same prayerful position. The people, as before, continued to pray. Even the elders who were with the king repeatedly tried to distract his arrogant mind from his intended intention. “The elders who were with the king...”, that is, his retinue. 3Mac 1:22-23 But, full of impudence and despising everything, he was already taking a step forward to completely fulfill what was said before. Seeing this, those who were with him began to call upon the Almighty, together with us, so that He would help in real need and not allow such a lawless and arrogant act. “So that He will help in real need...”, τοις παρούσιν έπαμύναι ..., glor.: “so that He may help those present...” Since the classics usually use τά παρόντα with the implied and τά πράγματα , then the Russian translation is more appropriate here; for greater accuracy it would be even better to say: “so that He helps in the present circumstances...” 3Mac.1:24–25 From the combined, intense and heavy cry of the people, an indescribable roar arose. It seemed that not only the people, but also the very walls and all the foundations were crying out, as if already dying for the desecration of a sacred place.