Download 4 Maccabees: Introduction And Commentary on the Greek Text by David Arthur deSilva PDF

By David Arthur deSilva

This statement examines four Maccabees as a contribution to the continuing 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 recognition 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 some of these assets to create a textual content that translates the Torah-observant existence because the fullest embodiment of the easiest Greek moral beliefs. a particular characteristic is the exam of the way the event of examining four Maccabees in Codex Sinaiticus differs from the event of examining 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,)

Sample text

9:10). This variation subtly underscores the significance of Antiochus’s invitation to the brothers to take him for their patron and, therefore, “trust” him (8:7), and the dangers of arousing the dominant culture’s ire by refusing such relationships (so also in 9:10). The choices before the reader of Sinaiticus thus move even more starkly toward remaining faithful to God (16:22) or breaking faith with God for the sake of networking with the representatives of the dominant culture. Key to Greek text and apparatus {text} indicates that the enclosed text derives from corrective and supplemental additions made in the margins and above the lines in the manuscript.

Thus when he doubles the incidence of the vocative ὦ τύραvvε in 9:1 or the adverbial phrase oὐχ oὕτως in 17:5 (both omitted by Rahlfs), the reader experiences the former as embellishing the vituperation of Antiochus (who, being Greek, would surely have rejected the title) in the mouths of the brothers and the latter as contributing to the evocation of pathos. 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.

Though probably a scribal error, Sinaiticus reads εὐγέvειαv rather than συγγέvειαv in 10:3, placing thereby a double emphasis on the “nobility” or “noble birth” of these martyrs. Reading the intensifier αὐτός in place of oὗτoς in 12:1 brings an added dimension to the sixth brother’s noble death: he has now “himself ” achieved the noble mark set by his predecessors. Related to the elevation of the nobility of the martyrs is the increased attention given to their combat, victory, and resultant honor.

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