some of the potential references to later events. The author is prone to rhetorical constructs and has a bombastic style. His Greek is excellent and native, including rare and poetic words; he also seems familiar with Hebrew literature, if possibly in translation. 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. Similar to 2 Maccabees, the author was likely influenced by the "pathetic" (in the sense of pathos) style of Greek argumentation that sought to appeal to emotion and sentiment, with stories such as brides and grooms being dragged away from their homes. Manuscripts and title 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. Lucian of Antioch made a number of changes to his version of the Septuagint, resulting in variant readings. Lucianic versions became the standard in Syria, Asia Minor, and Constantinople, with the version of 3 Maccanees in the Syriac Peshitta notably Lucianic in character, as well as being a rather free translation that included several expansions. There also exists also a paraphrastic Armenian version that dates to 400–600 AD. 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