2 Maccabees 3

The holy city was living in complete peace, and the laws were kept very well, because Onias the high priest was devoted to God and hated wickedness.

1Now when the holy city was inhabited with all peace, and the laws were kept very well, because of the godliness of Onias the high priest, and his hatred of wickedness,

NoteThe holy city is Jerusalem. The story is set in the 180s BC, when Judea was ruled from Syria by the Seleucid kings, the Greek dynasty that had inherited this part of Alexander the Great's empire. Onias III, the high priest, was the chief religious authority among the Jews and also, under the Seleucids, the effective head of Jewish civil government.

2In those days it happened that even the kings themselves honored the place and made the temple great with their finest gifts.

2It came to pass that even the kings themselves did honour the place, and magnify the temple with their best gifts;

NoteForeign rulers routinely sent money and costly objects to major temples in the territories they controlled. It was ordinary statecraft, a way of buying goodwill from a population and its priesthood, and did not require the king to share the local religion.

3It went so far that Seleucus of Asia paid all the costs of the sacrificial services out of his own income.

3Insomuch that Seleucus of Asia of his own revenues bare all the costs belonging to the service of the sacrifices.

NoteSeleucus IV Philopator, who ruled from 187 to 175 BC. "Of Asia" is a standing description of the Seleucid kings, whose realm was called Asia in Greek usage; it does not mean the continent as we use the word. His paying for the temple's daily sacrifices out of the royal purse was a subsidy of exactly the kind described in the previous verse.

4But a man named Simon, of the tribe of Benjamin, who had been made overseer of the temple, quarreled with the high priest about the running of the city market.

4But one Simon of the tribe of Benjamin, who was made governor of the temple, fell out with the high priest about disorder in the city.

NoteThe office rendered "overseer of the temple" was an administrative post, responsible for the temple's business affairs and its order, and it was held under the high priest. What the quarrel was about is uncertain in the Greek: the word most naturally means supervision of the city market, a lucrative right that may have belonged to the temple, and the King James translators followed a reading that made it general "disorder in the city" instead.

5When he could not get the better of Onias, he went to Apollonius the son of Thraseas, who at that time was governor of Celosyria and Phenice.

5And when he could not overcome Onias, he gat him to Apollonius the son of Thraseas, who then was governor of Celosyria and Phenice,

NoteCelosyria and Phenice, usually spelled Coele-Syria and Phoenicia, was the Seleucid province that included Judea. Its governor was the king's chief officer for the whole region and stood well above any local Jewish authority, so going to him was a way of going over Onias's head. Some manuscripts call this Apollonius "son of Thraseas" and others "of Tarsus."

6He told him that the treasury in Jerusalem was full of enormous sums of money, so that the amount of wealth there could not be counted, that it did not belong to the account of the sacrifices, and that it was possible to bring it all into the king's hands.

6And told him that the treasury in Jerusalem was full of infinite sums of money, so that the multitude of their riches, which did not pertain to the account of the sacrifices, was innumerable, and that it was possible to bring all into the king’s hand.

NoteTemples across the ancient world served as banks. Private individuals deposited money there because the building was guarded and because stealing from it was both theft and sacrilege, which put the deposits under the protection of the god as well as of the priests.

7When Apollonius came to the king and told him about the money he had heard of, the king picked out Heliodorus, who was in charge of his treasury, and sent him with an order to bring him that money.

7Now when Apollonius came to the king, and had shewed him of the money whereof he was told, the king chose out Heliodorus his treasurer, and sent him with a commandment to bring him the foresaid money.

NoteThe King James "treasurer" translates a Greek court title meaning roughly "the man in charge of affairs," that is, the king's chief minister, not a mere bookkeeper.

8So Heliodorus set out at once. He gave out that he was visiting the cities of Celosyria and Phenice, but he was really going to carry out the king's purpose.

8So forthwith Heliodorus took his journey; under a colour of visiting the cities of Celosyria and Phenice, but indeed to fulfil the king’s purpose.

9When he reached Jerusalem and had been kindly received by the high priest of the city, he told him what report had been given about the money, explained why he had come, and asked whether these things were really so.

9And when he was come to Jerusalem, and had been courteously received of the high priest of the city, he told him what intelligence was given of the money, and declared wherefore he came, and asked if these things were so indeed.

10Then the high priest told him that this money was stored there for the support of widows and children who had lost their fathers,

10Then the high priest told him that there was such money laid up for the relief of widows and fatherless children:

NoteWidows and orphans had no male provider and so no independent standing to defend their property; money left for them was the classic protected deposit, and Jewish law returns to their protection repeatedly.

11and that some of it belonged to Hircanus son of Tobias, a man of very high standing, and that it was not at all as that wicked Simon had falsely reported. The whole sum was four hundred talents of silver and two hundred of gold.

11And that some of it belonged to Hircanus son of Tobias, a man of great dignity, and not as that wicked Simon had misinformed: the sum whereof in all was four hundred talents of silver, and two hundred of gold:

NoteHircanus, usually spelled Hyrcanus, belonged to the Tobiads, a wealthy and politically powerful Jewish family that had held the right to collect the king's taxes in the region. A talent was a weight of metal of roughly seventy five pounds, so four hundred talents of silver and two hundred of gold means something on the order of fifteen tons of silver and seven and a half tons of gold: a fortune on the scale of a royal treasury.

12He said it was completely impossible that such a wrong should be done to people who had trusted the holiness of the place, and the majesty and untouchable holiness of the temple, which is honored all over the world.

12And that it was altogether impossible that such wrongs should be done unto them, that had committed it to the holiness of the place, and to the majesty and inviolable sanctity of the temple, honoured over all the world.

NoteIn the Greek world a temple could hold a recognized legal status of inviolability, meaning it was immune from seizure and violence and anything deposited in it was protected. The high priest is appealing to that status, not only to religious feeling.

13But Heliodorus, because of the order the king had given him, said that in any case the money must be brought into the king's treasury.

13But Heliodorus, because of the king’s commandment given him, said, That in any wise it must be brought into the king’s treasury.

14So on the day he set, he went in to settle this matter, and there was no small anguish throughout the whole city.

14So at the day which he appointed he entered in to order this matter: wherefore there was no small agony throughout the whole city.

15The priests, in their priestly robes, lay face down in front of the altar and called out toward heaven to the one who made the law about goods left in trust, asking that these be kept safe for the people who had left them there.

15But the priests, prostrating themselves before the altar in their priests’ vestments, called unto heaven upon him that made a law concerning things given to he kept, that they should safely be preserved for such as had committed them to be kept.

NoteThe priests' vestments are the special garments worn only for service in the temple. "Him that made a law concerning things given to be kept" refers to the law of deposits in Exodus 22, which governs goods one person leaves in another's keeping; the priests are calling on the God who gave that law to enforce it himself.

16Anyone who looked the high priest in the face would have been wounded in his heart, for his expression and his changing color showed the anguish in his mind.

16Then whoso had looked the high priest in the face, it would have wounded his heart: for his countenance and the changing of his colour declared the inward agony of his mind.

17The man was so surrounded by fear, and his body so full of dread, that everyone who looked at him could plainly see the sorrow now in his heart.

17For the man was so compassed with fear and horror of the body, that it was manifest to them that looked upon him, what sorrow he had now in his heart.

18Others came running out of their houses in crowds to join the public prayer, because the place was about to be treated with contempt.

18Others ran flocking out of their houses to the general supplication, because the place was like to come into contempt.

Note"The place" is a standard way of referring to the temple, here and in verses 2 and 30. The fear is not only of losing the money but of the building being shown to be unprotected, which would destroy its standing as a safe deposit and as a sanctuary.

19The women, wearing rough sackcloth tied under their breasts, filled the streets. The young unmarried women who were kept indoors ran out, some to the gates, some to the walls, and others looked out of the windows.

19And the women, girt with sackcloth under their breasts, abounded in the streets, and the virgins that were kept in ran, some to the gates, and some to the walls, and others looked out of the windows.

NoteSackcloth was coarse dark cloth, usually of goat hair, worn against the skin as a public sign of grief or desperate appeal. Unmarried young women of respectable households were normally kept out of public view, so their pouring into the streets and up onto the walls is itself a measure of how extreme the crisis was.

20And all of them held out their hands toward heaven and prayed.

20And all, holding their hands toward heaven, made supplication.

21It would have moved a person to pity to see the whole crowd, people of every kind, falling to the ground, and the fear of the high priest in such anguish.

21Then it would have pitied a man to see the falling down of the multitude of all sorts, and the fear of the high priest being in such an agony.

22They called on the Almighty Lord to keep the things left in trust safe and secure for the people who had entrusted them.

22They then called upon the Almighty Lord to keep the things committed of trust safe and sure for those that had committed them.

23Even so, Heliodorus went ahead with what had been decided.

23Nevertheless Heliodorus executed that which was decreed.

24But while he was there himself with his guard near the treasury, the Lord of spirits and Prince of all power caused a great appearance, so that all who had dared to come in with him were stunned at the power of God, fainted, and were badly frightened.

24Now as he was there present himself with his guard about the treasury, the Lord of spirits, and the Prince of all power, caused a great apparition, so that all that presumed to come in with him were astonished at the power of God, and fainted, and were sore afraid.

Note"The Lord of spirits" and "the Prince of all power" are titles for God found in Jewish writing of this period; both assert authority over every other power, visible or invisible.

25For there appeared to them a horse with a terrifying rider on it, decorated with a very fine covering. The horse charged fiercely and struck at Heliodorus with its front hooves, and the one sitting on the horse seemed to have full armor of gold.

25For there appeared unto them an horse with a terrible rider upon him, and adorned with a very fair covering, and he ran fiercely, and smote at Heliodorus with his forefeet, and it seemed that he that sat upon the horse had complete harness of gold.

NoteIn 1611 English "harness" meant a warrior's body armor, a complete suit of it, and not anything strapped to the horse. The King James "complete harness of gold" describes the rider, not the mount.

26Two other young men also appeared in front of him, remarkable in strength, beautiful, and finely dressed. They stood on either side of him and whipped him without stopping, giving him many painful lashes.

26Moreover two other young men appeared before him, notable in strength, excellent in beauty, and comely in apparel, who stood by him on either side; and scourged him continually, and gave him many sore stripes.

NoteScourging was beating with a whip, a standard judicial punishment. "Stripes" are the welts the lash leaves.

27Heliodorus suddenly fell to the ground, and great darkness closed around him. The men with him picked him up and put him on a stretcher.

27And Heliodorus fell suddenly unto the ground, and was compassed with great darkness: but they that were with him took him up, and put him into a litter.

28So the man who had just come into that treasury with a great company of attendants and all his guard was carried out, unable to help himself with his weapons. They plainly admitted the power of God.

28Thus him, that lately came with a great train and with all his guard into the said treasury, they carried out, being unable to help himself with his weapons: and manifestly they acknowledged the power of God.

29For he had been struck down by the hand of God and lay unable to speak, with no hope at all of living.

29For he by the hand of God was cast down, and lay speechless without all hope of life.

30But they praised the Lord, who had honored his own place with a wonder. The temple, which a little before was full of fear and trouble, was filled with joy and gladness when the Almighty Lord appeared.

30But they praised the Lord, that had miraculously honoured his own place: for the temple; which a little afore was full of fear and trouble, when the Almighty Lord appeared, was filled with joy and gladness.

31Then right away some of Heliodorus' friends begged Onias to call on the Most High to grant life to the man, who lay ready to die.

31Then straightways certain of Heliodorus’ friends prayed Onias, that he would call upon the most High to grant him his life, who lay ready to give up the ghost.

NoteThe King James "ready to give up the ghost" means at the point of death; "ghost" here is the old word for breath or spirit leaving the body.

32So the high priest, worried that the king might get the idea that the Jews had done something treacherous to Heliodorus, offered a sacrifice for the man's recovery.

32So the high priest, suspecting lest the king should misconceive that some treachery had been done to Heliodorus by the Jews, offered a sacrifice for the health of the man.

NoteIn 1611 English "health" meant recovery from illness, so a sacrifice "for the health of the man" is a sacrifice for his healing. The high priest's motive as the text gives it is political as well: if the king's minister died in Jerusalem, the Jews would be blamed for murdering him.

33While the high priest was making the sacrifice to set things right, the same young men in the same clothing appeared and stood beside Heliodorus. They said, "Give great thanks to Onias the high priest, for it is for his sake that the Lord has granted you your life.

33Now as the high priest was making an atonement, the same young men in the same clothing appeared and stood beside Heliodorus, saying, Give Onias the high priest great thanks, insomuch as for his sake the Lord hath granted thee life:

NoteThe King James "making an atonement" refers to the sacrifice just mentioned, an offering made to set a wrong or a danger right.

34And since you have been whipped from heaven, tell everyone about the mighty power of God." When they had said these words, they were seen no more.

34And seeing that thou hast been scourged from heaven, declare unto all men the mighty power of God. And when they had spoken these words, they appeared no more.

35So Heliodorus offered a sacrifice to the Lord and made great promises to the one who had saved his life. He said goodbye to Onias and went back with his army to the king.

35So Heliodorus, after he had offered sacrifice unto the Lord, and made great vows unto him that had saved his life, and saluted Onias, returned with his host to the king.

NoteThe King James "his host" means his armed escort, the troops he had traveled with.

36He testified to everyone about the works of the great God, which he had seen with his own eyes.

36Then testified he to all men the works of the great God, which he had seen with his eyes.

37When the king asked Heliodorus what kind of man would be fit to be sent to Jerusalem one more time, he answered:

37And when the king Heliodorus, who might be a fit man to be sent yet once again to Jerusalem, he said,

NoteThe King James sentence is broken here: a verb has dropped out of the English, leaving "when the king Heliodorus." The Greek reads that the king asked Heliodorus what sort of man was fit to be sent to Jerusalem again.

38"If you have any enemy or traitor, send him there, and you will get him back well whipped, if he escapes with his life at all. For in that place there is without doubt a special power of God.

38If thou hast any enemy or traitor, send him thither, and thou shalt receive him well scourged, if he escape with his life: for in that place, no doubt; there is an especial power of God.

39For the one who lives in heaven keeps his eye on that place and defends it, and he strikes down and destroys those who come to harm it."

39For he that dwelleth in heaven hath his eye on that place, and defendeth it; and he beateth and destroyeth them that come to hurt it.

40This is how things turned out with Heliodorus and the guarding of the treasury.

40And the things concerning Heliodorus, and the keeping of the treasury, fell out on this sort.