By David Arthur deSilva
This statement examines four Maccabees as a contribution to the continued reformulation of Jewish identification 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 consciousness 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 kind of assets to create a textual content that translates the Torah-observant lifestyles because the fullest embodiment of the easiest Greek moral beliefs. a particular function is the exam of the way the event of analyzing four Maccabees in Codex Sinaiticus differs from the event of studying the eclectic textual content.
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Additional resources for 4 Maccabees: Introduction And Commentary on the Greek Text in Codex Sinaiticus (Septuagint Commentary Series,)
3) If, indeed, reason is seen to master the passions preventive of moderation, like gluttony and lust, (4) but also appears to rule over the passions hindering justice, such as malice, and those hindering courage (for example, anger and fear and pain), (5) how, then, someone might perhaps ask, if reason restrains the passions, does it not rule over forgetfulness and ignorance? It is ridiculous attempting to speak thus. (6) For reason does not restrain its passions, but those opposed to justice and courage and moderation, and it restrains such things not in order to destroy them, but in order not to yield to them.
23, which opens the scene xxxvi INTRODUCTION COMMENTARY with details found in 2 Macc 7:1–2, but not 4 Maccabees) but there are suﬃcient references to details and images found in 4 Maccabees to suggest that Origen drew on both texts as he composed his Exhortation. Origen frequently uses the image of the athletic contest, drawing not only on New Testament texts that feature this imagery (2 Tim 4:7–8; Heb 12:1–4), but also 4 Maccabees. Origen consistently uses the term “athlete” (ἀθλητής), and even the phrase “noble athlete” (γεvvαῖoς ἀθλητής; see 4 Macc 6:10), to describe the martyr as does the author of 4 Maccabees (6:10; 17:15, 16) but no New Testament author.
11) And it restrains love towards a wife, reproving her if she transgresses the law. (12) And it rules over love for children, punishing them on account of wickedness. (13) And it has complete power over the fellowship of friends, convicting them on 8 4 MACCABEES 2:13–24 & 3:1–5 ἐξελέγχων. 14 καὶ μὴ νομίσητε παράδοξον εἶναι, ὅπου κ(αὶ) ἔχθρας ἐπικρατεῖ(ν) ὁ λογισμὸς δύναται διὰ τὸν νόμο(ν) μήτε δενδροτομῶν τὰ ἥμερα τῶ(ν) πολεμίων ϕυτά, τὰ δὲ τῶν ἐχθρῶ(ν) τοῖς ἀπολέσασι διασῴζων καὶ τὰ πεπτωκότα συνεγείρων.
4 Maccabees: Introduction And Commentary on the Greek Text in Codex Sinaiticus (Septuagint Commentary Series,) by David Arthur deSilva