By David Arthur deSilva
This statement 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 realization additionally to his use and interpretation of texts and traditions from the Jewish Scriptures and different Hellenistic Jewish writings. The observation shows the author’s skillful weaving jointly of these types of assets to create a textual content that translates the Torah-observant existence because the fullest embodiment of the easiest Greek moral beliefs. a particular function is the exam of the way the event of interpreting four Maccabees in Codex Sinaiticus differs from the event of interpreting the eclectic textual content.
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Extra resources for 4 Maccabees: Introduction And Commentary on the Greek Text in Codex Sinaiticus (Septuagint Commentary Series,)
1; 13; 17). As in Ignatius, who exercised a strong inﬂuence upon a younger Polycarp, the martyr’s death is a new birth (Mart. Poly. 18; 4 Macc. 16:13). In both 4 Maccabees and Martyrdom of Polycarp, the martyr takes the prize and is crowned with immortality (Mart. Poly. 17, 20; 4 Macc. 16:28; 17:12, 15). As martyrdom became a more pervasive challenge in the early church, one ﬁnds increasing attention being given to 4 Maccabees and to the resources it provides for promoting perseverance unto death and for speaking in honoriﬁc terms about the martyrs’ suﬀering and death.
3–4 (Hilhorst 2000:115), the mother of these two martyrs is praised as a “daughter of Abraham” and is addressed in apostrophe: “O mother, dutiful in regard to piety! . ” The vocabulary, the rhetorical convention of apostrophe (featured prominently throughout 4 Maccabees), and the direct reference to the story of the Maccabean mother all point to the author’s familiarity with 4 Macc 14:10–17:6. Among the martyrs of Lyons, Blandina is likened to “a well-born mother who had encouraged her children and sent them as victorious ones to the King, while also having measured out to her all the contests of her children, she sped after them” (Eusebius, Hist.
16 πάντα γὰρ ταῦτα τὰ κακοήθη πάθη ὁ σώϕρων νοῦς ἀπωθεῖται, ὥσπερ καὶ τὸν θυμόν, κ(αὶ) γὰρ τούτου δεσπόζει. 17 θυμούμενός γέ τοι Μωσῆς κατὰ Δαθαν καὶ Αβ<ε>ιρω(ν) οὐ θυμῷ τι κατ’ αὐτῶν ἐποίησεν, ἀλλὰ λογισμῷ τὸν θυμὸν διῄτησεν. 18 ἱκανὸς γὰρ ὁ σώϕρω(ν) νοῦς, ὡς ἔϕην, κατὰ τῶν παθῶν ἀριστεῦσαι καὶ τὰ μὲ(ν) αὐτῶν μεταθεῖναι, τὰ δὲ καὶ ἀκυρῶσαι. 20 εἰ μὴ γὰρ ἐδύνατο τοῦ θυμοῦ ὁ λογισμὸς κρατεῖν οὐκ ἂ(ν) εἶπεν οὕτως. 21 ὁπηνίκα γὰρ ὁ ΘΣ κατεσκεύασεν τὸν ἄνθρωπον, τὰ πάθη αὐτοῦ καὶ τὰ ἤθη περιεϕύτευσεν.