4 Maccabees · Brenton's Greek Septuagint
4 Maccabees 2 Brenton's Greek Septuagint
Notes on this text (1)
- Ezra and Nehemiah form one book (2 Esdras) in this edition; the reader shows them as Ezra 1–10 and Nehemiah 1–13.
1 Καὶ τὶ θαυμαστὸν; εἰ αἱ τῆς ψυχῆς ἐπιθυμίαι πρὸς τὴν τοῦ κάλλους μετουσίαν ἀκυροῦνται.
1 Is it any wonder? If the lusts of the soul, after participation with what is beautiful, are frustrated,
2 Ταύτῃ γοῦν ὁ σώφρων Ἰωσὴφ ἐπαινεῖται, ὅτι τῷ λογισμῷ, διανοίᾳ περιεκράτησεν τῆς ἠδυπαθείας.
2 on this ground, therefore, the temperate Joseph is praised in that by reasoning, he subdued, on reflection, the indulgence of the senses.
3 Νέος γὰρ ὢν καὶ ἀκμάζων πρὸς συνουσιασμὸν ἠκύρωσεν τῷ λογισμῷ τὸν τῶν παθῶν οἶστρον.
3 For, although young, and ripe for sexual intercourse, he nullified by reasoning the stimulus of his emotions.
4 Οὐ μόνον δὲ τὴν τῆς ἡδυπαθείας οἰστρηλασίαν ἐπικρατεῖν ὁ λογισμὸς φαίνεται, ἀλλὰ καὶ πάσης ἐπιθυμίας.
4 It isn’t merely the stimulus of sensual indulgence, but that of every desire, that reasoning is able to master.
5 Λέγει γοῦν ὁ νόμος· οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου, οὐδὲ ὅσα τῷ πλησίον σου ἐστίν.
5 For instance, the law says, “You shall not covet your neighbor’s wife, nor anything that belongs to your neighbor.”
6 Καίτοι ὅτε μὴ ἐπιθυμεῖν εἴρηκεν ἡμᾶς ὁ νόμος, πολὺ πλέον πείσαιμʼ ἂν ὑμᾶς, ὅτι τῶν ἐπιθυμιῶν κρατεῖν δύναται ὁ λογισμὸς, ὥσπερ καὶ τῶν κωλυτικῶν τῆς δικαιοσύνης παθῶν.
6 Now, then, since it is the law which has forbidden us to desire, I shall much the more easily persuade you, that reasoning is able to govern our lusts, just as it does the affections which are impediments to justice.
7 Ἐπεὶ τίνα τρόπον μονοφάγος τις ὢν τὸ ἦθος, καὶ γαστρίμαργος, καὶ μέθυσος, μεταπαιδεύεται, εἰ μὴ δῆλον, ὅτι κύριός ἐστιν τῶν παθῶν ὁ λογισμός;
7 Since in what way is a solitary eater, a glutton, and a drunkard reclaimed, unless it is clear that reasoning is lord of the emotions?
8 Αὐτίκα γοῦν τῷ νόμῳ πολιτευόμενος, κᾂν φιλάργυρός τις εἴη, βιάζεται τὸν ἑαυτοῦ τρόπον, τοῖς δεομένοις δανείζων χωρὶς τόκων, καὶ τὸ δάνειον τῶν ἑβδομάδων ἐντάσσων χρεοκοπούμενος.
8 Therefore, a man who regulates his course by the law, even if he is a lover of money, immediately puts pressure on his own disposition by lending to the needy without interest, and cancelling the debt on the seventh year.
9 Κᾂν φειδωλός τις ᾖ, ὑπὸ τοῦ νόμου κρατεῖται διὰ τὸν λογισμὸν, μήτε ἐπικαρπούμενος τοὺς ἀμητοὺς, μήτε ἐπιῤῥωγολογούμενος τοὺς ἀμπελῶνας, καὶ ἐπὶ τῶν ἐτέρων ἔστιν ἐπιγνῶναι τοῦτο, ὅτι τῶν παθῶν ἐστιν ὁ λογισμὸς κρατῶν.
9 If a man is greedy, he is ruled by the law acting through reasoning, so that he doesn’t glean his harvest crops or vintage. In reference to other points we may perceive that it is reasoning that conquers his emotions.
10 Ὁ γὰρ νόμος καὶ τῆς πρὸς γονεῖς εὐνοίας κρατεῖ, μὴ καταπροδιδοὺς τὴν ἀρετὴν διʼ αὐτούς·
10 For the law conquers even affection toward parents, not surrendering virtue on their account.
11 καὶ τῆς προσγαμετῆς φιλίας ἐπικρατεῖ, διὰ παρανομίαν αὐτὴν ἀπελέγχων.
11 It prevails over love for one’s wife, rebuking her when she breaks the law.
12 Καὶ τῆς τέκνων φιλίας κυριεύει, διὰ κακίαν αὐτῶν κολάζων, καὶ τῆς φίλων συνηθείας δεσπόζει, διὰ πονηρίας αὐτοὺς ἐξελέγχων.
12 It lords it over the love of parents toward their children, for they punish them for vice. It domineers over the intimacy of friends, reproving them when wicked.
13 Καὶ μὴ νομίσητε παράδοξον εἶναι, ὅπου καὶ ἔχθραν ὁ λογισμὸς ἐπικρατεῖν δύναται διὰ τὸν νόμον,
13 Don’t think it is a strange assertion that reasoning can on behalf of the law conquer even enmity.
14 μηδὲ δενδροτομῶν τὰ ἥμερα τῶν πολεμίων φυτὰ, τὰ δὲ τῶν ἐχθρῶν τοῖς ἀπολέσασιν διασώζων, καὶ τὰ πεπτωκότα συνεγείρων.
14 It doesn’t allow cutting down the fruit trees of an enemy, but preserves them from the destroyers, and collects their fallen ruins.
15 Καὶ τῶν βιοτέρων δὲ παθῶν κρατεῖν ὁ λογισμὸς φαίνεται, φιλαρχίας, καὶ κενοδοξίας, καὶ ἀλαζονείας, καὶ μεγαλαυχίας, καὶ βασκανίας.
15 Reason appears to be master of the more violent emotions, like love of empire, empty boasting, and slander.
16 Πάντα γὰρ ταῦτα τὰ κακοήθη πάθη ὁ σώφρων νοῦς ἀπωθεῖται, ὥσπερ καὶ τὸν θυμόν· καὶ γὰρ τοῦτο δεσπόζει.
16 For the temperate understanding repels all these malignant emotions, as it does wrath; for it masters even this.
17 Θυμούμενος γέ τοι Μωσῆς κατὰ Δαθὰν καὶ Ἀβειρῶν, οὐ θυμῷ τι κατʼ αὐτῶν ἐποίησεν, ἀλλὰ λογισμῷ τὸν θυμὸν διῄτησεν.
17 Thus Moses, when angered against Dathan and Abiram, did nothing to them in wrath, but regulated his anger by reasoning.
18 Δυνατὸς γὰρ ὁ σώφρων νοῦς, ὡς ἔφην, κατὰ τῶν παθῶι ἀριστεῦσαι, καὶ τὰ μὲν αὐτῶν μεταθεῖναι, τὰ δὲ καὶ ἀκυρῶσαι.
18 For the temperate mind is able, as I said, to be superior to the emotions, and to correct some and destroy others.
19 Ἐπεὶ διατί ὁ πάνσοφος ἡμῶν πατὴρ Ἰακὼβ τοὺς περὶ Συμεὼν καὶ Λευὶν αἰτιᾶται, μὴ λογισμῷ τοὺς Σικιμίτας ἐθνηδὸν ἀποσφάξαντας, λέγων, ἐπικατάρατος ὁ θυμὸς αὐτῶν;
19 For why else did our most wise father Jacob blame Simeon and Levi for having irrationally slain the whole race of the Shechemites, saying, “Cursed be their anger!”?
20 Εἰ μὴ γὰρ ἐδύνετο τῶν θυμῶν ὁ λογισμὸς κρατεῖν, οὐκ ἂν εἶπεν οὑτως.
20 For if reasoning didn’t possess the power of subduing angry affections, he would not have said this.
21 Ὁπηνίκα γὰρ ὁ Θεὸς τὸν ἄνθρωπον κατεσκεύαζεν, τὰ πάθη αὐτοῦ καὶ τὰ ἤθη περιεφύτευσεν.
21 For at the time when God created man, he implanted within him his emotions and moral nature.
22 Καὶ τηνικαῦτα δὲ περὶ πάντων τὸν ἱερὸν ἡγεμόνα νοῦν διὰ τῶν αἰσθητηρίων ἐνεθρόνισεν·
22 At that time he enthroned the mind above all as the holy leader, through the medium of the senses.
23 καὶ τούτῳ νόμον ἔδωκεν, καθʼ ὃν πολιτευόμενος βασιλεύσει βασιλείαν σώφρονά τε, καὶ δικαίαν, καὶ ἀγαθὴν, καὶ ἀνδρείαν.
23 He gave a law to this mind, by living according to which it will maintain a temperate, just, good, and courageous reign.
24 Πῶς οὖν, εἴποι τις ἂν, εἰ τῶν παθῶν ὁ λογισμὸς κρατεῖ, λήθης καὶ ἀγνοίας οὐ κρατεῖ;
24 How, then, a man may say, if reasoning is master of the emotions, has it no control over forgetfulness and ignorance?