By David Arthur deSilva
This observation examines four Maccabees as a contribution to the continued reformulation of Jewish id and perform within the Greek-speaking Diaspora. It analyzes the Jewish author’s interplay with, and facility in, Greek rhetorical conventions, moral philosophy, and literary tradition, giving awareness additionally to his use and interpretation of texts and traditions from the Jewish Scriptures and different Hellenistic Jewish writings. The statement indicates the author’s skillful weaving jointly of a majority of these assets to create a textual content that translates the Torah-observant lifestyles because the fullest embodiment of the easiest Greek moral beliefs. a particular characteristic is the exam of the way the event of studying four Maccabees in Codex Sinaiticus differs from the event of analyzing the eclectic textual content.
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Additional info for 4 Maccabees: Introduction And Commentary on the Greek Text in Codex Sinaiticus (Septuagint Commentary Series,)
Sample text
4 Macc 1:31–35; 5:25–26). Scholars never fail to observe that the Maccabean martyrs stand among the exemplars of faith in the Letter to the Hebrews (Heb 11:35b), referring consistently and correctly to 2 Macc 6:18–7:42 (resurrection is featured in both, but is absent from 4 Maccabees; the verb used in Heb 11:35 for “torture” recalls specifically the τύμπαvov upon which Eleazar is executed in 2 Macc 6:19, 28; while “release” from torture is also prominent in 4 Macc 6:12–23; 9:16, it is not absent from 2 Maccabees, as in 7:1–2, 7).
Additional verbs (ἑσπεύδεv, 3:8; εἴλκυσαv in 9:28), more colorful INTRODUCTION xli vocabulary (μιαρoφαγεῖv rather than ἐσθίειv in 5:27; κόλασιv, “fury/ vengeance,” rather than ἀκoλασίαv, “intemperance,” in 13:7; χόριov, “afterbirth,” or possibly χoρ[ε]ῖov, “dancing area,” rather than χωρίov, “place,” in 15:20), and more specific details (τράχηλov rather than τρoχòv in 11:10, creating an image of being “bent back up to the neck” rather than another general reference to being “bent around the wheel”; κατακαύσας instead of καταικίσας in 12:13, calling to mind one particularly potent form of that “ill-treatment”) enhance the drama and emotional impact of their respective scenes.
11 θαυμασθέντες γὰρ οὐ μόνον ὑπὸ πάντων ἀνθρώπων ἐπ’ ἀνδρ[ε]ίᾳ {κ(αὶ) ὑπομονῇ} ἀλλὰ καὶ ὑπὸ τῶν αἰκισαμένων αἴτιοι κατέστησαν τοῦ καταλυθῆναι τὴν κατὰ τοῦ ἔθνους τυραννίδα, νικήσαντες τὸν τύραννον τῇ ὑπομονῇ, ὥστε καθαρισθῆναι δι’ αὐτῶν τὴν πατρίδα. 12 ἀλλὰ καὶ περὶ τοῦ νῦν αὐτίκα δὴ λέγειν ἐξέσται ἀρξαμένῳ τῆς ὑποθέσεως, ὅπερ [ε]ἴωθα ποιεῖν, καὶ οὕτως εἰς τὸν περὶ αὐτῶ(ν) τρέψομαι λόγον, δόξαν διδοὺς τῷ πανσόϕῳ ΘΩ. 5 εἴποιεν: a corrector has changed this to εἴποι to agree in number with τις. 12 τοῦ: R reads τούτου | ΘΩ = θεῷ INTRODUCTION 1:1–12 3 Exordium (1) Since I am about to demonstrate a most philosophical statement – that pious reason is absolute master of the passions – I would rightly counsel you that you should pay close attention to this philosophical inquiry.