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 awareness additionally to his use and interpretation of texts and traditions from the Jewish Scriptures and different Hellenistic Jewish writings. The remark indicates the author’s skillful weaving jointly of a lot of these assets to create a textual content that translates the Torah-observant existence because the fullest embodiment of the simplest Greek moral beliefs. a particular characteristic is the exam of the way the event of analyzing four Maccabees in Codex Sinaiticus differs from the event of interpreting 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,)
Oμείvαvτες, 4 Macc 17:10). The example of Jesus, “who endured a cross, despising shame” (ὑπέμειvεv σταύρov αἰσχύvης καταφρovήσας, Heb 12:2), parallels Eleazar’s bold stance as he “endured the pains and scorned the compulsions” (ὑπέμεvε τoὺς πόvoυς καὶ περιεφρόvει τῆς ἀvάγκης, 4 Macc 6:9). ” Both texts promote “unwavering” commitment in this regard (ἀκλιvή, 4 Macc 17:3; Heb 10:23). And, of course, the benedictions in Heb 13:21 and 4 Macc 18:24 are almost identical (Staples 1966:221), though this last parallel is the least impressive since it could easily arise from independent development of a common liturgical formula.
This is also a far safer approach than positing dependence on a source that no longer exists (thus rendering the hypothesis beyond conﬁrmation or disconﬁrmation). If it should be objected that the author played fast and loose with 2 Maccabees, if that was his source, the author’s freedom in retelling the story of King David’s thirst (2 Sam 23:13–17; 1 Chron 11:15–19) – a biblical narrative – should provide suﬃcient evidence to suggest that the author’s treatment of 2 Maccabees is consistent with his modus operandi elsewhere.
Inﬂuence on Christian martyrologies continues to be felt into the third and fourth centuries. 1–14 in Perpetua’s vision of herself transformed into a male gladiator doing battle with the adversary (who turns out to be Satan). In the story of the Martyrs of Lyons, the martyrs are likened to “noble athletes” who “endured various contests,” were “victorious,” and were awarded the “crown of incorruptibility” (Eusebius, Hist. eccl. 38, 41, 43; see 4 Macc 17:11–16). Blandina, who received special attention throughout the narrative, is speciﬁcally compared to “a noble athlete” (Eusebius, Hist.
4 Maccabees: Introduction And Commentary on the Greek Text in Codex Sinaiticus (Septuagint Commentary Series,) by David Arthur deSilva