18For as a person destroys his enemy,
\nso you have destroyed the friendship of your neighbor.
\n19And as you allow a bird to escape from your hand,
\nso you have let your neighbor go, and will not catch him again.
\n20Do not go after him, for he is too far off,
\nand has escaped like a gazelle from a snare.
\n21For a wound may be bandaged,
\nand there is reconciliation after abuse,
\nbut whoever has betrayed secrets is without hope.<\/p>\n
22Whoever winks the eye plots mischief,
\nand those who know him will keep their distance.
\n23In your presence his mouth is all sweetness,
\nand he admires your words;
\nbut later he will twist his speech
\nand with your own words he will trip you up.
\n24I have hated many things, but him above all;
\neven the LORD hates him.
\n25Whoever throws a stone straight up throws it on his own head,
\nand a treacherous blow opens up many wounds.
\n26Whoever digs a pit will fall into it,
\nand whoever sets a snare will be caught in it.
\n27If a person does evil, it will roll back upon him,
\nand he will not know where it came from.
\n28Mockery and abuse issue from the proud,
\nbut vengeance lies in wait for them like a lion.
\n29Those who rejoice in the fall of the godly will be caught in a snare,
\nand pain will consume them before their death.<\/p>\n
30Anger and wrath, these also are abominations,
\nyet a sinner holds on to them.
\n28:1The vengeful will face the LORD\u2019s vengeance,
\nfor he keeps a strict account of their sins.
\n2Forgive your neighbor the wrong he has done,
\nand then your sins will be pardoned when you pray.
\n3Does anyone harbor anger against another,
\nand expect healing from the LORD?
\n4If one has no mercy toward another like himself,
\ncan he then seek pardon for his own sins?
\n5If a mere mortal harbors wrath,
\nwho will make an atoning sacrifice for his sins?
\n6Remember the end of your life, and set enmity aside;
\nremember corruption and death, and be true to the commandments.
\n7Remember the commandments, and do not be angry with your neighbor;
\nremember the covenant of the Most High, and overlook faults.<\/p>\n
8Refrain from strife, and your sins will be fewer;
\nfor the hot-tempered kindle strife,
\n9and the sinner disrupts friendships
\nand sows discord among those who are at peace.
\n10In proportion to the fuel, so will the fire burn,
\nand in proportion to the obstinacy, so will strife increase;
\nin proportion to a person\u2019s strength will be his anger,
\nand in proportion to his wealth he will increase his wrath.
\n11A hasty quarrel kindles a fire,
\nand a hasty dispute sheds blood.
\n12If you blow on a spark, it will glow;
\nif you spit on it, it will be put out;
\nyet both come out of your mouth.<\/p>\n
13Curse the gossips and the double-tongued,
\nfor they destroy the peace of many.
\n14Slander has shaken many,
\nand scattered them from nation to nation;
\nit has destroyed strong cities,
\nand overturned the houses of the great.
\n15Slander has driven virtuous women from their homes,
\nand deprived them of the fruit of their toil.
\n16Those who pay heed to slander will not find rest,
\nnor will they settle down in peace.
\n17The blow of a whip raises a welt,
\nbut a blow of the tongue crushes the bones.
\n18Many have fallen by the edge of the sword,
\nbut not as many as have fallen because of the tongue.
\n19Happy is the one who is protected from it,
\nwho has not been exposed to its anger,
\nwho has not borne its yoke,
\nand has not been bound with its fetters.
\n20For its yoke is a yoke of iron,
\nand its fetters are fetters of bronze;
\n21its death is an evil death,
\nand Hades is preferable to it.
\n22It has no power over the godly;
\nthey will not be burned in its flame.
\n23Those who forsake the LORD will fall into its power;
\nit will burn among them and will not be put out.
\nIt will be sent out against them like a lion;
\nlike a leopard it will mangle them.
\n24aAs you fence in your property with thorns,
\n25bso make a door and a bolt for your mouth.
\n24bAs you lock up your silver and gold,
\n25aso make balances and scales for your words.
\n26Take care not to err with your tongue,
\nand fall victim to one lying in wait.<\/p>\n
29:1The merciful lend to their neighbors;
\nby holding out a helping hand they keep the commandments.
\n2Lend to your neighbor in his time of need;
\nrepay your neighbor when a loan falls due.
\n3Keep your promise and be honest with him,
\nand on every occasion you will find what you need.
\n4Many regard a loan as a windfall,
\nand cause trouble to those who help them.
\n5One kisses another\u2019s hands until he gets a loan,
\nand is deferential in speaking of his neighbor\u2019s money;
\nbut at the time for repayment he delays,
\nand pays back with empty promises,
\nand finds fault with the time.
\n6If he can pay, his creditor will hardly get back half,
\nand will regard that as a windfall.
\nIf he cannot pay, the borrower has robbed the other of his money,
\nand he has needlessly made him an enemy;
\nhe will repay him with curses and reproaches,
\nand instead of glory will repay him with dishonor.
\n7Many refuse to lend, not because of meanness,
\nbut from fear of being defrauded needlessly.<\/p>\n
8Nevertheless, be patient with someone in humble circumstances,
\nand do not keep him waiting for your alms.
\n9Help the poor for the commandment\u2019s sake,
\nand in their need do not send them away empty-handed.
\n10Lose your silver for the sake of a brother or a friend,
\nand do not let it rust under a stone and be lost.
\n11Lay up your treasure according to the commandments of the Most High,
\nand it will profit you more than gold.
\n12Store up almsgiving in your treasury,
\nand it will rescue you from every disaster;
\n13better than a stout shield and a sturdy spear,
\nit will fight for you against the enemy.
\n14A good person will be surety for his neighbor,
\nbut the one who has lost all sense of shame will fail him.
\n15Do not forget the kindness of your guarantor,
\nfor he has given his life for you.
\n16A sinner wastes the property of his guarantor,
\n17and the ungrateful person abandons his rescuer.
\n18Being surety has ruined many who were prosperous,
\nand has tossed them about like waves of the sea;
\nit has driven the influential into exile,
\nand they have wandered among foreign nations.
\n19The sinner comes to grief through surety;
\nhis pursuit of gain involves him in lawsuits.
\n20Assist your neighbor to the best of your ability,
\nbut be careful not to fall yourself.<\/p>\n
21The necessities of life are water, bread, and clothing,
\nand also a house to assure privacy.
\n22Better is the life of the poor under their own crude roof
\nthan sumptuous food in the house of others.
\n23Be content with little or much,
\nand you will hear no reproach for being a guest.
\n24It is a miserable life to go from house to house;
\nas a guest you should not open your mouth;
\n25you will play the host and provide drink without being thanked,
\nand besides this you will hear rude words like these:
\n26\u201cCome here, stranger, prepare the table;
\nlet me eat what you have there.\u201d
\n27\u201cBe off, stranger, for an honored guest is here;
\nmy brother has come for a visit, and I need the guest-room.\u201d
\n28It is hard for a sensible person to bear
\nscolding about lodging and the insults of the moneylender.<\/p>\n
Concerning Children<\/p>\n
30:1He who loves his son will whip him often,
\nso that he may rejoice at the way he turns out.
\n2He who disciplines his son will profit by him,
\nand will boast of him among acquaintances.
\n3He who teaches his son will make his enemies envious,
\nand will glory in him among his friends.
\n4When the father dies he will not seem to be dead,
\nfor he has left behind him one like himself,
\n5whom in his life he looked upon with joy
\nand at death, without grief.
\n6He has left behind him an avenger against his enemies,
\nand one to repay the kindness of his friends.<\/p>\n
7Whoever spoils his son will bind up his wounds,
\nand will suffer heartache at every cry.
\n8An unbroken horse turns out stubborn,
\nand an unchecked son turns out headstrong.
\n9Pamper a child, and he will terrorize you;
\nplay with him, and he will grieve you.
\n10Do not laugh with him, or you will have sorrow with him,
\nand in the end you will gnash your teeth.
\n11Give him no freedom in his youth,
\nand do not ignore his errors.
\n12Bow down his neck in his youth,
\nand beat his sides while he is young,
\nor else he will become stubborn and disobey you,
\nand you will have sorrow of soul from him.
\n13Discipline your son and make his yoke heavy,
\nso that you may not be offended by his shamelessness.<\/p>\n
14Better off poor, healthy, and fit
\nthan rich and afflicted in body.
\n15Health and fitness are better than any gold,
\nand a robust body than countless riches.
\n16There is no wealth better than health of body,
\nand no gladness above joy of heart.
\n17Death is better than a life of misery,
\nand eternal sleep than chronic sickness.<\/p>\n
Concerning Foods<\/p>\n
18Good things poured out upon a mouth that is closed
\nare like offerings of food placed upon a grave.
\n19Of what use to an idol is a sacrifice?
\nFor it can neither eat nor smell.
\nSo is the one punished by the LORD;
\n20he sees with his eyes and groans
\nas a eunuch groans when embracing a girl.<\/p>\n
21Do not give yourself over to sorrow,
\nand do not distress yourself deliberately.
\n22A joyful heart is life itself,
\nand rejoicing lengthens one\u2019s life span.
\n23Indulge yourself and take comfort,
\nand remove sorrow far from you,
\nfor sorrow has destroyed many,
\nand no advantage ever comes from it.
\n24Jealousy and anger shorten life,
\nand anxiety brings on premature old age.
\n25Those who are cheerful and merry at table
\nwill benefit from their food.<\/p>\n
31:1Wakefulness over wealth wastes away one\u2019s flesh,
\nand anxiety about it drives away sleep.
\n2Wakeful anxiety prevents slumber,
\nand a severe illness carries off sleep.
\n3The rich person toils to amass a fortune,
\nand when he rests he fills himself with his dainties.
\n4The poor person toils to make a meager living,
\nand if ever he rests he becomes needy.<\/p>\n
5One who loves gold will not be justified;
\none who pursues money will be led astray by it.
\n6Many have come to ruin because of gold,
\nand their destruction has met them face to face.
\n7It is a stumbling block to those who are avid for it,
\nand every fool will be taken captive by it.
\n8Blessed is the rich person who is found blameless,
\nand who does not go after gold.
\n9Who is he, that we may praise him?
\nFor he has done wonders among his people.
\n10Who has been tested by it and been found perfect?
\nLet it be for him a ground for boasting.
\nWho has had the power to transgress and did not transgress,
\nand to do evil and did not do it?
\n11His prosperity will be established,
\nand the assembly will proclaim his acts of charity.<\/p>\n
12Are you seated at the table of the great?
\nDo not be greedy at it,
\nand do not say, \u201cHow much food there is here!\u201d
\n13Remember that a greedy eye is a bad thing.
\nWhat has been created more greedy than the eye?
\nTherefore it sheds tears for any reason.
\n14Do not reach out your hand for everything you see,
\nand do not crowd your neighbor at the dish.
\n15Judge your neighbor\u2019s feelings by your own,
\nand in every matter be thoughtful.
\n16Eat what is set before you like a well brought-up person,
\nand do not chew greedily, or you will give offense.
\n17Be the first to stop, as befits good manners,
\nand do not be insatiable, or you will give offense.
\n18If you are seated among many persons,
\ndo not help yourself before they do.<\/p>\n
19How ample a little is for a well-disciplined person!
\nHe does not breathe heavily when in bed.
\n20Healthy sleep depends on moderate eating;
\nhe rises early, and feels fit.
\nThe distress of sleeplessness and of nausea
\nand colic are with the glutton.
\n21If you are overstuffed with food,
\nget up to vomit, and you will have relief.
\n22Listen to me, my child, and do not disregard me,
\nand in the end you will appreciate my words.
\nIn everything you do be moderate,
\nand no sickness will overtake you.
\n23People bless the one who is liberal with food,
\nand their testimony to his generosity is trustworthy.
\n24The city complains of the one who is stingy with food,
\nand their testimony to his stinginess is accurate.<\/p>\n
25Do not try to prove your strength by wine-drinking,
\nfor wine has destroyed many.
\n26As the furnace tests the work of the smith,
\nso wine tests hearts when the insolent quarrel.
\n27Wine is very life to human beings
\nif taken in moderation.
\nWhat is life to one who is without wine?
\nIt has been created to make people happy.
\n28Wine drunk at the proper time and in moderation
\nis rejoicing of heart and gladness of soul.
\n29Wine drunk to excess leads to bitterness of spirit,
\nto quarrels and stumbling.
\n30Drunkenness increases the anger of a fool to his own hurt,
\nreducing his strength and adding wounds.
\n31Do not reprove your neighbor at a banquet of wine,
\nand do not despise him in his merrymaking;
\nspeak no word of reproach to him,
\nand do not distress him by making demands of him.
\n32:1If they make you master of the feast, do not exalt yourself;
\nbe among them as one of their number.
\nTake care of them first and then sit down;
\n2when you have fulfilled all your duties, take your place,
\nso that you may be merry along with them
\nand receive a wreath for your excellent leadership.<\/p>\n
3Speak, you who are older, for it is your right,
\nbut with accurate knowledge, and do not interrupt the music.
\n4Where there is entertainment, do not pour out talk;
\ndo not display your cleverness at the wrong time.
\n5A ruby seal in a setting of gold
\nis a concert of music at a banquet of wine.
\n6A seal of emerald in a rich setting of gold
\nis the melody of music with good wine.
\n7Speak, you who are young, if you are obliged to,
\nbut no more than twice, and only if asked.
\n8Be brief; say much in few words;
\nbe as one who knows and can still hold his tongue.
\n9Among the great do not act as their equal;
\nand when another is speaking, do not babble.<\/p>\n
10Lightning travels ahead of the thunder,
\nand approval goes before one who is modest.
\n11Leave in good time and do not be the last;
\ngo home quickly and do not linger.
\n12Amuse yourself there to your heart\u2019s content,
\nbut do not sin through proud speech.
\n13But above all bless your Maker,
\nwho fills you with his good gifts.
\n14The one who seeks God will accept his discipline,
\nand those who rise early to seek him will find favor.
\n15The one who seeks the law will be filled with it,
\nbut the hypocrite will stumble at it.
\n16Those who fear the LORD will form true judgments,
\nand they will kindle righteous deeds like a light.
\n17The sinner will shun reproof,
\nand will find a decision according to his liking.
\n18A sensible person will not overlook a thoughtful suggestion;
\nan insolent and proud person will not be deterred by fear.
\n19Do nothing without deliberation,
\nbut when you have acted, do not regret it.
\n20Do not go on a path full of hazards,
\nand do not stumble at an obstacle twice.
\n21Do not be overconfident on a smooth road,
\n22and give good heed to your paths.
\n23Guard yourself in every act,
\nfor this is the keeping of the commandments.<\/p>\n
24The one who keeps the law preserves himself,
\nand the one who trusts the LORD will not suffer loss.
\n33:1No evil will befall the one who fears the LORD,
\nbut in trials such a one will be rescued again and again.
\n2The wise will not hate the law,
\nbut the one who is hypocritical about it is like a boat in a storm.
\n3The sensible person will trust in the law;
\nfor such a one the law is as dependable as a divine oracle.<\/p>\n
4Prepare what to say, and then you will be listened to;
\ndraw upon your training, and give your answer.
\n5The heart of a fool is like a cart wheel,
\nand his thoughts like a turning axle.
\n6A mocking friend is like a stallion
\nthat neighs no matter who the rider is.<\/p>\n
7Why is one day more important than another,
\nwhen all the daylight in the year is from the sun?
\n8By the LORD\u2019s wisdom they were distinguished,
\nand he appointed the different seasons and festivals.
\n9Some days he exalted and hallowed,
\nand some he made ordinary days.
\n10All human beings come from the ground,
\nand humankind was created out of the dust.
\n11In the fullness of his knowledge the LORD distinguished them
\nand appointed their different ways.
\n12Some he blessed and exalted,
\nand some he made holy and brought near to himself;
\nbut some he cursed and brought low,
\nand turned them out of their place.
\n13Like clay in the hand of the potter,
\nto be molded as he pleases,
\nso all are in the hand of their Maker,
\nto be given whatever he decides.<\/p>\n
14Good is the opposite of evil,
\nand life the opposite of death;
\nso the sinner is the opposite of the godly.
\n15Look at all the works of the Most High;
\nthey come in pairs, one the opposite of the other.<\/p>\n
16Now I was the last to keep vigil;
\nI was like a gleaner following the grape-pickers;
\n17by the blessing of the LORD I arrived first,
\nand like a grape-picker I filled my wine press.
\n18Consider that I have not labored for myself alone,
\nbut for all who seek instruction.<\/p>\n
19Hear me, you who are great among the people,
\nand you leaders of the congregation, pay heed!
\n20To son or wife, to brother or friend,
\ndo not give power over yourself, as long as you live;
\nand do not give your property to another,
\nin case you change your mind and must ask for it.
\n21While you are still alive and have breath in you,
\ndo not let anyone take your place.
\n22For it is better that your children should ask from you
\nthan that you should look to the hand of your children.
\n23Excel in all that you do;
\nbring no stain upon your honor.
\n24At the time when you end the days of your life,
\nin the hour of death, distribute your inheritance.<\/p>\n
25Fodder and a stick and burdens for a donkey;
\nbread and discipline and work for a slave.
\n26Set your slave to work, and you will find rest;
\nleave his hands idle, and he will seek liberty.
\n27Yoke and thong will bow the neck,
\nand for a wicked slave there are racks and tortures.
\n28Put him to work, in order that he may not be idle,
\n29for idleness teaches much evil.
\n30Set him to work, as is fitting for him,
\nand if he does not obey, make his fetters heavy.
\nDo not be overbearing toward anyone,
\nand do nothing unjust.<\/p>\n
31If you have but one slave, treat him like yourself,
\nbecause you have bought him with blood.
\nIf you have but one slave, treat him like a brother,
\nfor you will need him as you need your life.
\n32If you ill-treat him, and he leaves you and runs away,
\n33which way will you go to seek him?<\/p>\n
34:1The senseless have vain and false hopes,
\nand dreams give wings to fools.
\n2As one who catches at a shadow and pursues the wind,
\nso is anyone who believes in dreams.
\n3What is seen in dreams is but a reflection,
\nthe likeness of a face looking at itself.
\n4From an unclean thing what can be clean?
\nAnd from something false what can be true?
\n5Divinations and omens and dreams are unreal,
\nand like a woman in labor, the mind has fantasies.
\n6Unless they are sent by intervention from the Most High,
\npay no attention to them.
\n7For dreams have deceived many,
\nand those who put their hope in them have perished.
\n8Without such deceptions the law will be fulfilled,
\nand wisdom is complete in the mouth of the faithful.<\/p>\n
9An educated person knows many things,
\nand one with much experience knows what he is talking about.
\n10An inexperienced person knows few things,
\n11but he that has traveled acquires much cleverness.
\n12I have seen many things in my travels,
\nand I understand more than I can express.
\n13I have often been in danger of death,
\nbut have escaped because of these experiences.<\/p>\n
14The spirit of those who fear the LORD will live,
\n15for their hope is in him who saves them.
\n16Those who fear the LORD will not be timid,
\nor play the coward, for he is their hope.
\n17Happy is the soul that fears the LORD!
\n18To whom does he look? And who is his support?
\n19The eyes of the LORD are on those who love him,
\na mighty shield and strong support,
\na shelter from scorching wind and a shade from noonday sun,
\na guard against stumbling and a help against falling.
\n20He lifts up the soul and makes the eyes sparkle;
\nhe gives health and life and blessing.<\/p>\n
21If one sacrifices ill-gotten goods, the offering is blemished;
\n22the gifts of the lawless are not acceptable.
\n23The Most High is not pleased with the offerings of the ungodly,
\nnor for a multitude of sacrifices does he forgive sins.
\n24Like one who kills a son before his father\u2019s eyes
\nis the person who offers a sacrifice from the property of the poor.
\n25The bread of the needy is the life of the poor;
\nwhoever deprives them of it is a murderer.
\n26To take away a neighbor\u2019s living is to commit murder;
\n27to deprive an employee of wages is to shed blood.<\/p>\n
28When one builds and another tears down,
\nwhat do they gain but hard work?
\n29When one prays and another curses,
\nto whose voice will the LORD listen?
\n30If one washes after touching a corpse, and touches it again,
\nwhat has been gained by washing?
\n31So if one fasts for his sins,
\nand goes again and does the same things,
\nwho will listen to his prayer?
\nAnd what has he gained by humbling himself?<\/p>\n
35:1The one who keeps the law makes many offerings;
\n2one who heeds the commandments makes an offering of well-being.
\n3The one who returns a kindness offers choice flour,
\n4and one who gives alms sacrifices a thank offering.
\n5To keep from wickedness is pleasing to the LORD,
\nand to forsake unrighteousness is an atonement.
\n6Do not appear before the LORD empty-handed,
\n7for all that you offer is in fulfillment of the commandment.
\n8The offering of the righteous enriches the altar,
\nand its pleasing odor rises before the Most High.
\n9The sacrifice of the righteous is acceptable,
\nand it will never be forgotten.
\n10Be generous when you worship the LORD,
\nand do not stint the firstfruits of your hands.
\n11With every gift show a cheerful face,
\nand dedicate your tithe with gladness.
\n12Give to the Most High as he has given to you,
\nand as generously as you can afford.
\n13For the LORD is the one who repays,
\nand he will repay you sevenfold.
\n14Do not offer him a bribe, for he will not accept it;
\n15and do not rely on a dishonest sacrifice;
\nfor the LORD is the judge,
\nand with him there is no partiality.
\n16He will not show partiality to the poor;
\nbut he will listen to the prayer of one who is wronged.
\n17He will not ignore the supplication of the orphan,
\nor the widow when she pours out her complaint.
\n18Do not the tears of the widow run down her cheek
\n19as she cries out against the one who causes them to fall?
\n20The one whose service is pleasing to the LORD will be accepted,
\nand his prayer will reach to the clouds.
\n21The prayer of the humble pierces the clouds,
\nand it will not rest until it reaches its goal;
\nit will not desist until the Most High responds
\n22and does justice for the righteous, and executes judgment.
\nIndeed, the LORD will not delay,
\nand like a warrior will not be patient
\nuntil he crushes the loins of the unmerciful
\n23and repays vengeance on the nations;
\nuntil he destroys the multitude of the insolent,
\nand breaks the scepters of the unrighteous;
\n24until he repays mortals according to their deeds,
\nand the works of all according to their thoughts;
\n25until he judges the case of his people
\nand makes them rejoice in his mercy.
\n26His mercy is as welcome in time of distress
\nas clouds of rain in time of drought.<\/p>\n
36:1Have mercy upon us, O God of all,
\n2and put all the nations in fear of you.
\n3Lift up your hand against foreign nations
\nand let them see your might.
\n4As you have used us to show your holiness to them,
\nso use them to show your glory to us.
\n5Then they will know, as we have known,
\nthat there is no God but you, O LORD.
\n6Give new signs, and work other wonders;
\n7make your hand and right arm glorious.
\n8Rouse your anger and pour out your wrath;
\ndestroy the adversary and wipe out the enemy.
\n10Hasten the day, and remember the appointed time,
\nand let people recount your mighty deeds.
\n11Let survivors be consumed in the fiery wrath,
\nand may those who harm your people meet destruction.
\n12Crush the heads of hostile rulers
\nwho say, \u201cThere is no one but ourselves.\u201d
\n13Gather all the tribes of Jacob,
\n16and give them their inheritance, as at the beginning.
\n17Have mercy, O LORD, on the people called by your name,
\non Israel, whom you have named your firstborn,
\n18Have pity on the city of your sanctuary,
\nJerusalem, the place of your dwelling.
\n19Fill Zion with your majesty,
\nand your temple with your glory.
\n20Bear witness to those whom you created in the beginning,
\nand fulfill the prophecies spoken in your name.
\n21Reward those who wait for you
\nand let your prophets be found trustworthy.
\n22Hear, O LORD, the prayer of your servants, according to your goodwill toward your people,
\nand all who are on the earth will know
\nthat you are the LORD, the God of the ages.<\/p>\n
23The stomach will take any food,
\nyet one food is better than another.
\n24As the palate tastes the kinds of game,
\nso an intelligent mind detects false words.
\n25A perverse mind will cause grief,
\nbut a person with experience will pay him back.
\n26A woman will accept any man as a husband,
\nbut one girl is preferable to another.
\n27A woman\u2019s beauty lights up a man\u2019s face,
\nand there is nothing he desires more.
\n28If kindness and humility mark her speech,
\nher husband is more fortunate than other men.
\n29He who acquires a wife gets his best possession,
\na helper fit for him and a pillar of support.
\n30Where there is no fence, the property will be plundered;
\nand where there is no wife, a man will become a fugitive and a wanderer.
\n31For who will trust a nimble robber
\nthat skips from city to city?
\nSo who will trust a man that has no nest,
\nbut lodges wherever night overtakes him?<\/p>\n
37:1Every friend says, \u201cI too am a friend\u201d;
\nbut some friends are friends only in name.
\n2Is it not a sorrow like that for death itself
\nwhen a dear friend turns into an enemy?
\n3O inclination to evil, why were you formed
\nto cover the land with deceit?
\n4Some companions rejoice in the happiness of a friend,
\nbut in time of trouble they are against him.
\n5Some companions help a friend for their stomachs\u2019 sake,
\nyet in battle they will carry his shield.
\n6Do not forget a friend during the battle,
\nand do not be unmindful of him when you distribute your spoils.<\/p>\n
7All counselors praise the counsel they give,
\nbut some give counsel in their own interest.
\n8Be wary of a counselor,
\nand learn first what is his interest,
\nfor he will take thought for himself.
\nHe may cast the lot against you
\n9and tell you, \u201cYour way is good,\u201d
\nand then stand aside to see what happens to you.
\n10Do not consult the one who regards you with suspicion;
\nhide your intentions from those who are jealous of you.
\n11Do not consult with a woman about her rival
\nor with a coward about war,
\nwith a merchant about business
\nor with a buyer about selling,
\nwith a miser about generosity
\nor with the merciless about kindness,
\nwith an idler about any work
\nor with a seasonal laborer about completing his work,
\nwith a lazy servant about a big task\u2014
\npay no attention to any advice they give.
\n12But associate with a godly person
\nwhom you know to be a keeper of the commandments,
\nwho is like-minded with yourself,
\nand who will grieve with you if you fail.
\n13And heed the counsel of your own heart,
\nfor no one is more faithful to you than it is.
\n14For our own mind sometimes keeps us better informed
\nthan seven sentinels sitting high on a watchtower.
\n15But above all pray to the Most High
\nthat he may direct your way in truth.<\/p>\n
16Discussion is the beginning of every work,
\nand counsel precedes every undertaking.
\n17The mind is the root of all conduct;
\n18it sprouts four branches,
\ngood and evil, life and death;
\nand it is the tongue that continually rules them.
\n19Some people may be clever enough to teach many,
\nand yet be useless to themselves.
\n20A skillful speaker may be hated;
\nhe will be destitute of all food,
\n21for the LORD has withheld the gift of charm,
\nsince he is lacking in all wisdom.
\n22If a person is wise to his own advantage,
\nthe fruits of his good sense will be praiseworthy.
\n23A wise person instructs his own people,
\nand the fruits of his good sense will endure.
\n24A wise person will have praise heaped upon him,
\nand all who see him will call him happy.
\n25The days of a person\u2019s life are numbered,
\nbut the days of Israel are without number.
\n26One who is wise among his people will inherit honor,
\nand his name will live forever.<\/p>\n
27My child, test yourself while you live;
\nsee what is bad for you and do not give in to it.
\n28For not everything is good for everyone,
\nand no one enjoys everything.
\n29Do not be greedy for every delicacy,
\nand do not eat without restraint;
\n30for overeating brings sickness,
\nand gluttony leads to nausea.
\n31Many have died of gluttony,
\nbut the one who guards against it prolongs his life.<\/p>\n
38:1Honor physicians for their services,
\nfor the LORD created them;
\n2for their gift of healing comes from the Most High,
\nand they are rewarded by the king.
\n3The skill of physicians makes them distinguished,
\nand in the presence of the great they are admired.
\n4The LORD created medicines out of the earth,
\nand the sensible will not despise them.
\n5Was not water made sweet with a tree
\nin order that its power might be known?
\n6And he gave skill to human beings
\nthat he might be glorified in his marvelous works.
\n7By them the physician heals and takes away pain;
\n8the pharmacist makes a mixture from them.
\nGod\u2019s works will never be finished;
\nand from him health spreads over all the earth.<\/p>\n
9My child, when you are ill, do not delay,
\nbut pray to the LORD, and he will heal you.
\n10Give up your faults and direct your hands rightly,
\nand cleanse your heart from all sin.
\n11Offer a sweet-smelling sacrifice, and a memorial portion of choice flour,
\nand pour oil on your offering, as much as you can afford.
\n12Then give the physician his place, for the LORD created him;
\ndo not let him leave you, for you need him.
\n13There may come a time when recovery lies in the hands of physicians,
\n14for they too pray to the LORD
\nthat he grant them success in diagnosis
\nand in healing, for the sake of preserving life.
\n15He who sins against his Maker,
\nwill be defiant toward the physician.<\/p>\n
16My child, let your tears fall for the dead,
\nand as one in great pain begin the lament.
\nLay out the body with due ceremony,
\nand do not neglect the burial.
\n17Let your weeping be bitter and your wailing fervent;
\nmake your mourning worthy of the departed,
\nfor one day, or two, to avoid criticism;
\nthen be comforted for your grief.
\n18For grief may result in death,
\nand a sorrowful heart saps one\u2019s strength.
\n19When a person is taken away, sorrow is over;
\nbut the life of the poor weighs down the heart.
\n20Do not give your heart to grief;
\ndrive it away, and remember your own end.
\n21Do not forget, there is no coming back;
\nyou do the dead no good, and you injure yourself.
\n22Remember his fate, for yours is like it;
\nyesterday it was his, and today it is yours.
\n23When the dead is at rest, let his remembrance rest too,
\nand be comforted for him when his spirit has departed.<\/p>\n
24The wisdom of the scribe depends on the opportunity of leisure;
\nonly the one who has little business can become wise.
\n25How can one become wise who handles the plow,
\nand who glories in the shaft of a goad,
\nwho drives oxen and is occupied with their work,
\nand whose talk is about bulls?
\n26He sets his heart on plowing furrows,
\nand he is careful about fodder for the heifers.
\n27So it is with every artisan and master artisan
\nwho labors by night as well as by day;
\nthose who cut the signets of seals,
\neach is diligent in making a great variety;
\nthey set their heart on painting a lifelike image,
\nand they are careful to finish their work.
\n28So it is with the smith, sitting by the anvil,
\nintent on his iron-work;
\nthe breath of the fire melts his flesh,
\nand he struggles with the heat of the furnace;
\nthe sound of the hammer deafens his ears,
\nand his eyes are on the pattern of the object.
\nHe sets his heart on finishing his handiwork,
\nand he is careful to complete its decoration.
\n29So it is with the potter sitting at his work
\nand turning the wheel with his feet;
\nhe is always deeply concerned over his products,
\nand he produces them in quantity.
\n30He molds the clay with his arm
\nand makes it pliable with his feet;
\nhe sets his heart to finish the glazing,
\nand he takes care in firing the kiln.<\/p>\n
31All these rely on their hands,
\nand all are skillful in their own work.
\n32Without them no city can be inhabited,
\nand wherever they live, they will not go hungry.
\nYet they are not sought out for the council of the people,
\n33nor do they attain eminence in the public assembly.
\nThey do not sit in the judge\u2019s seat,
\nnor do they understand the decisions of the courts;
\nthey cannot expound discipline or judgment,
\nand they are not found among the rulers.
\n34But they maintain the fabric of the world,
\nand their concern is for the exercise of their trade.
\nHow different the one who devotes himself
\nto the study of the law of the Most High!
\n39:1He seeks out the wisdom of all the ancients,
\nand is concerned with prophecies;
\n2he preserves the sayings of the famous
\nand penetrates the subtleties of parables;
\n3he seeks out the hidden meanings of proverbs
\nand is at home with the obscurities of parables.
\n4He serves among the great
\nand appears before rulers;
\nhe travels in foreign lands
\nand learns what is good and evil in the human lot.
\n5He sets his heart to rise early
\nto seek the LORD who made him,
\nand to petition the Most High;
\nhe opens his mouth in prayer
\nand asks pardon for his sins.<\/p>\n
6If the great LORD is willing,
\nhe will be filled with the spirit of understanding;
\nhe will pour forth words of wisdom of his own
\nand give thanks to the LORD in prayer.
\n7The LORD will direct his counsel and knowledge,
\nas he meditates on his mysteries.
\n8He will show the wisdom of what he has learned,
\nand will glory in the law of the LORD\u2019s covenant.
\n9Many will praise his understanding;
\nit will never be blotted out.
\nHis memory will not disappear,
\nand his name will live through all generations.
\n10Nations will speak of his wisdom,
\nand the congregation will proclaim his praise.
\n11If he lives long, he will leave a name greater than a thousand,
\nand if he goes to rest, it is enough for him.<\/p>\n
12I have more on my mind to express;
\nI am full like the full moon.
\n13Listen to me, my faithful children, and blossom
\nlike a rose growing by a stream of water.
\n14Send out fragrance like incense,
\nand put forth blossoms like a lily.
\nScatter the fragrance, and sing a hymn of praise;
\nbless the LORD for all his works.
\n15Ascribe majesty to his name
\nand give thanks to him with praise,
\nwith songs on your lips, and with harps;
\nthis is what you shall say in thanksgiving:<\/p>\n
16\u201cAll the works of the LORD are very good,
\nand whatever he commands will be done at the appointed time.
\n17No one can say, \u2018What is this?\u2019 or \u2018Why is that?\u2019\u2014
\nfor at the appointed time all such questions will be answered.
\nAt his word the waters stood in a heap,
\nand the reservoirs of water at the word of his mouth.
\n18When he commands, his every purpose is fulfilled,
\nand none can limit his saving power.
\n19The works of all are before him,
\nand nothing can be hidden from his eyes.
\n20From the beginning to the end of time he can see everything,
\nand nothing is too marvelous for him.
\n21No one can say, \u2018What is this?\u2019 or \u2018Why is that?\u2019\u2014
\nfor everything has been created for its own purpose.<\/p>\n
22\u201cHis blessing covers the dry land like a river,
\nand drenches it like a flood.
\n23But his wrath drives out the nations,
\nas when he turned a watered land into salt.
\n24To the faithful his ways are straight,
\nbut full of pitfalls for the wicked.
\n25From the beginning good things were created for the good,
\nbut for sinners good things and bad.
\n26The basic necessities of human life
\nare water and fire and iron and salt
\nand wheat flour and milk and honey,
\nthe blood of the grape and oil and clothing.
\n27All these are good for the godly,
\nbut for sinners they turn into evils.<\/p>\n
28\u201cThere are winds created for vengeance,
\nand in their anger they can dislodge mountains;
\non the day of reckoning they will pour out their strength
\nand calm the anger of their Maker.
\n29Fire and hail and famine and pestilence,
\nall these have been created for vengeance;
\n30the fangs of wild animals and scorpions and vipers,
\nand the sword that punishes the ungodly with destruction.
\n31They take delight in doing his bidding,
\nalways ready for his service on earth;
\nand when their time comes they never disobey his command.\u201d<\/p>\n
32So from the beginning I have been convinced of all this
\nand have thought it out and left it in writing:
\n33All the works of the LORD are good,
\nand he will supply every need in its time.
\n34No one can say, \u201cThis is not as good as that,\u201d
\nfor everything proves good in its appointed time.
\n35So now sing praise with all your heart and voice,
\nand bless the name of the LORD.<\/p>\n
40:1Hard work was created for everyone,
\nand a heavy yoke is laid on the children of Adam,
\nfrom the day they come forth from their mother\u2019s womb
\nuntil the day they return to the mother of all the living.
\n2Perplexities and fear of heart are theirs,
\nand anxious thought of the day of their death.
\n3From the one who sits on a splendid throne
\nto the one who grovels in dust and ashes,
\n4from the one who wears purple and a crown
\nto the one who is clothed in burlap,
\n5there is anger and envy and trouble and unrest,
\nand fear of death, and fury and strife.
\nAnd when one rests upon his bed,
\nhis sleep at night confuses his mind.
\n6He gets little or no rest;
\nhe struggles in his sleep as he did by day.
\nHe is troubled by the visions of his mind
\nlike one who has escaped from the battlefield.
\n7At the moment he reaches safety he wakes up,
\nastonished that his fears were groundless.
\n8To all creatures, human and animal,
\nbut to sinners seven times more,
\n9come death and bloodshed and strife and sword,
\ncalamities and famine and ruin and plague.
\n10All these were created for the wicked,
\nand on their account the flood came.
\n11All that is of earth returns to earth,
\nand what is from above returns above.<\/p>\n
12All bribery and injustice will be blotted out,
\nbut good faith will last forever.
\n13The wealth of the unjust will dry up like a river,
\nand crash like a loud clap of thunder in a storm.
\n14As a generous person has cause to rejoice,
\nso lawbreakers will utterly fail.
\n15The children of the ungodly put out few branches;
\nthey are unhealthy roots on sheer rock.
\n16The reeds by any water or river bank
\nare plucked up before any grass;
\n17but kindness is like a garden of blessings,
\nand almsgiving endures forever.<\/p>\n
18Wealth and wages make life sweet,
\nbut better than either is finding a treasure.
\n19Children and the building of a city establish one\u2019s name,
\nbut better than either is the one who finds wisdom.
\nCattle and orchards make one prosperous;
\nbut a blameless wife is accounted better than either.
\n20Wine and music gladden the heart,
\nbut the love of friends is better than either.
\n21The flute and the harp make sweet melody,
\nbut a pleasant voice is better than either.
\n22The eye desires grace and beauty,
\nbut the green shoots of grain more than either.
\n23A friend or companion is always welcome,
\nbut a sensible wife is better than either.
\n24Kindred and helpers are for a time of trouble,
\nbut almsgiving rescues better than either.
\n25Gold and silver make one stand firm,
\nbut good counsel is esteemed more than either.
\n26Riches and strength build up confidence,
\nbut the fear of the LORD is better than either.
\nThere is no want in the fear of the LORD,
\nand with it there is no need to seek for help.
\n27The fear of the LORD is like a garden of blessing,
\nand covers a person better than any glory.<\/p>\n
28My child, do not lead the life of a beggar;
\nit is better to die than to beg.
\n29When one looks to the table of another,
\none\u2019s way of life cannot be considered a life.
\nOne loses self-respect with another person\u2019s food,
\nbut one who is intelligent and well instructed guards against that.
\n30In the mouth of the shameless begging is sweet,
\nbut it kindles a fire inside him.<\/p>\n
41:1O death, how bitter is the thought of you
\nto the one at peace among possessions,
\nwho has nothing to worry about and is prosperous in everything,
\nand still is vigorous enough to enjoy food!
\n2O death, how welcome is your sentence
\nto one who is needy and failing in strength,
\nworn down by age and anxious about everything;
\nto one who is contrary, and has lost all patience!
\n3Do not fear death\u2019s decree for you;
\nremember those who went before you and those who will come after.
\n4This is the LORD\u2019s decree for all flesh;
\nwhy then should you reject the will of the Most High?
\nWhether life lasts for ten years or a hundred or a thousand,
\nthere are no questions asked in Hades.<\/p>\n
5The children of sinners are abominable children,
\nand they frequent the haunts of the ungodly.
\n6The inheritance of the children of sinners will perish,
\nand on their offspring will be a perpetual disgrace.
\n7Children will blame an ungodly father,
\nfor they suffer disgrace because of him.
\n8Woe to you, the ungodly,
\nwho have forsaken the law of the Most High God!
\n9If you have children, calamity will be theirs;
\nyou will beget them only for groaning.
\nWhen you stumble, there is lasting joy;
\nand when you die, a curse is your lot.
\n10Whatever comes from earth returns to earth;
\nso the ungodly go from curse to destruction.<\/p>\n
11The human body is a fleeting thing,
\nbut a virtuous name will never be blotted out.
\n12Have regard for your name, since it will outlive you
\nlonger than a thousand hoards of gold.
\n13The days of a good life are numbered,
\nbut a good name lasts forever.<\/p>\n
14My children, be true to your training and be at peace;
\nhidden wisdom and unseen treasure\u2014
\nof what value is either?
\n15Better are those who hide their folly
\nthan those who hide their wisdom.
\n16Therefore show respect for my words; for it is not good to feel shame in every circumstance,
\nnor is every kind of abashment to be approved.<\/p>\n
17Be ashamed of sexual immorality, before your father or mother;
\nand of a lie, before a prince or a ruler;
\n18of a crime, before a judge or magistrate;
\nand of a breach of the law, before the congregation and the people;
\nof unjust dealing, before your partner or your friend;
\n19and of theft, in the place where you live.
\nBe ashamed of breaking an oath or agreement,
\nand of leaning on your elbow at meals;
\nof surliness in receiving or giving,
\n20and of silence, before those who greet you;
\nof looking at a prostitute,
\n21and of rejecting the appeal of a relative;
\nof taking away someone\u2019s portion or gift,
\nand of gazing at another man\u2019s wife;
\n22of meddling with his servant-girl\u2014
\nand do not approach her bed;
\nof abusive words, before friends\u2014
\nand do not be insulting after making a gift.
\n42:1Be ashamed of repeating what you hear,
\nand of betraying secrets.
\nThen you will show proper shame,
\nand will find favor with everyone.
\nOf the following things do not be ashamed,
\nand do not sin to save face:
\n2Do not be ashamed of the law of the Most High and his covenant,
\nand of rendering judgment to acquit the ungodly;
\n3of keeping accounts with a partner or with traveling companions,
\nand of dividing the inheritance of friends;
\n4of accuracy with scales and weights,
\nand of acquiring much or little;
\n5of profit from dealing with merchants,
\nand of frequent disciplining of children,
\nand of drawing blood from the back of a wicked slave.
\n6Where there is an untrustworthy wife, a seal is a good thing;
\nand where there are many hands, lock things up.
\n7When you make a deposit, be sure it is counted and weighed,
\nand when you give or receive, put it all in writing.
\n8Do not be ashamed to correct the stupid or foolish
\nor the aged who are guilty of sexual immorality.
\nThen you will show your sound training,
\nand will be approved by all.<\/p>\n
9A daughter is a secret anxiety to her father,
\nand worry over her robs him of sleep;
\nwhen she is young, for fear she may not marry,
\nor if married, for fear she may be disliked;
\n10while a virgin, for fear she may be seduced
\nand become pregnant in her father\u2019s house;
\nor having a husband, for fear she may go astray,
\nor, though married, for fear she may be barren.
\n11Keep strict watch over a headstrong daughter,
\nor she may make you a laughingstock to your enemies,
\na byword in the city and the assembly of the people,
\nand put you to shame in public gatherings.
\nSee that there is no lattice in her room,
\nno spot that overlooks the approaches to the house.
\n12Do not let her parade her beauty before any man,
\nor spend her time among married women;
\n13for from garments comes the moth,
\nand from a woman comes woman\u2019s wickedness.
\n14Better is the wickedness of a man than a woman who does good;
\nit is woman who brings shame and disgrace.
\n15I will now call to mind the works of the LORD,
\nand will declare what I have seen.
\nBy the word of the LORD his works are made;
\nand all his creatures do his will.
\n16The sun looks down on everything with its light,
\nand the work of the LORD is full of his glory.
\n17The LORD has not empowered even his holy ones
\nto recount all his marvelous works,
\nwhich the LORD the Almighty has established
\nso that the universe may stand firm in his glory.
\n18He searches out the abyss and the human heart;
\nhe understands their innermost secrets.
\nFor the Most High knows all that may be known;
\nhe sees from of old the things that are to come.
\n19He discloses what has been and what is to be,
\nand he reveals the traces of hidden things.
\n20No thought escapes him,
\nand nothing is hidden from him.
\n21He has set in order the splendors of his wisdom;
\nhe is from all eternity one and the same.
\nNothing can be added or taken away,
\nand he needs no one to be his counselor.
\n22How desirable are all his works,
\nand how sparkling they are to see!
\n23All these things live and remain forever;
\neach creature is preserved to meet a particular need.
\n24All things come in pairs, one opposite the other,
\nand he has made nothing incomplete.
\n25Each supplements the virtues of the other.
\nWho could ever tire of seeing his glory?<\/p>\n
43:1The pride of the higher realms is the clear vault of the sky,
\nas glorious to behold as the sight of the heavens.
\n2The sun, when it appears, proclaims as it rises
\nwhat a marvelous instrument it is, the work of the Most High.
\n3At noon it parches the land,
\nand who can withstand its burning heat?
\n4A man tending a furnace works in burning heat,
\nbut three times as hot is the sun scorching the mountains;
\nit breathes out fiery vapors,
\nand its bright rays blind the eyes.
\n5Great is the LORD who made it;
\nat his orders it hurries on its course.
\n6It is the moon that marks the changing seasons,
\ngoverning the times, their everlasting sign.
\n7From the moon comes the sign for festal days,
\na light that wanes when it completes its course.
\n8The new moon, as its name suggests, renews itself;
\nhow marvelous it is in this change,
\na beacon to the hosts on high,
\nshining in the vault of the heavens!<\/p>\n
9The glory of the stars is the beauty of heaven,
\na glittering array in the heights of the LORD.
\n10On the orders of the Holy One they stand in their appointed places;
\nthey never relax in their watches.
\n11Look at the rainbow, and praise him who made it;
\nit is exceedingly beautiful in its brightness.
\n12It encircles the sky with its glorious arc;
\nthe hands of the Most High have stretched it out.<\/p>\n
13By his command he sends the driving snow
\nand speeds the lightnings of his judgment.
\n14Therefore the storehouses are opened,
\nand the clouds fly out like birds.
\n15In his majesty he gives the clouds their strength,
\nand the hailstones are broken in pieces.
\n17aThe voice of his thunder rebukes the earth;
\n16when he appears, the mountains shake.
\nAt his will the south wind blows;
\n17bso do the storm from the north and the whirlwind.
\nHe scatters the snow like birds flying down,
\nand its descent is like locusts alighting.
\n18The eye is dazzled by the beauty of its whiteness,
\nand the mind is amazed as it falls.
\n19He pours frost over the earth like salt,
\nand icicles form like pointed thorns.
\n20The cold north wind blows,
\nand ice freezes on the water;
\nit settles on every pool of water,
\nand the water puts it on like a breastplate.
\n21He consumes the mountains and burns up the wilderness,
\nand withers the tender grass like fire.
\n22A mist quickly heals all things;
\nthe falling dew gives refreshment from the heat.
\n23By his plan he stilled the deep
\nand planted islands in it.
\n24Those who sail the sea tell of its dangers,
\nand we marvel at what we hear.
\n25In it are strange and marvelous creatures,
\nall kinds of living things, and huge sea monsters.
\n26Because of him each of his messengers succeeds,
\nand by his word all things hold together.
\n27We could say more but could never say enough;
\nlet the final word be: \u201cHe is the all.\u201d
\n28Where can we find the strength to praise him?
\nFor he is greater than all his works.
\n29Awesome is the LORD and very great,
\nand marvelous is his power.
\n30Glorify the LORD and exalt him as much as you can,
\nfor he surpasses even that.
\nWhen you exalt him, summon all your strength,
\nand do not grow weary, for you cannot praise him enough.
\n31Who has seen him and can describe him?
\nOr who can extol him as he is?
\n32Many things greater than these lie hidden,
\nfor I have seen but few of his works.
\n33For the LORD has made all things,
\nand to the godly he has given wisdom.<\/p>\n
Hymn in Honor of Our Ancestors<\/p>\n
44:1Let us now sing the praises of famous men,
\nour ancestors in their generations.
\n2The LORD apportioned to them great glory,
\nhis majesty from the beginning.
\n3There were those who ruled in their kingdoms,
\nand made a name for themselves by their valor;
\nthose who gave counsel because they were intelligent;
\nthose who spoke in prophetic oracles;
\n4those who led the people by their counsels
\nand by their knowledge of the people\u2019s lore;
\nthey were wise in their words of instruction;
\n5those who composed musical tunes,
\nor put verses in writing;
\n6rich men endowed with resources,
\nliving peacefully in their homes\u2014
\n7all these were honored in their generations,
\nand were the pride of their times.
\n8Some of them have left behind a name,
\nso that others declare their praise.
\n9But of others there is no memory;
\nthey have perished as though they had never existed;
\nthey have become as though they had never been born,
\nthey and their children after them.
\n10But these also were godly men,
\nwhose righteous deeds have not been forgotten;
\n11their wealth will remain with their descendants,
\nand their inheritance with their children\u2019s children.
\n12Their descendants stand by the covenants;
\ntheir children also, for their sake.
\n13Their offspring will continue forever,
\nand their glory will never be blotted out.
\n14Their bodies are buried in peace,
\nbut their name lives on generation after generation.
\n15The assembly declares their wisdom,
\nand the congregation proclaims their praise.<\/p>\n
16Enoch pleased the LORD and was taken up,
\nan example of repentance to all generations.<\/p>\n
17Noah was found perfect and righteous;
\nin the time of wrath he kept the race alive;
\ntherefore a remnant was left on the earth
\nwhen the flood came.
\n18Everlasting covenants were made with him
\nthat all flesh should never again be blotted out by a flood.<\/p>\n
19Abraham was the great father of a multitude of nations,
\nand no one has been found like him in glory.
\n20He kept the law of the Most High,
\nand entered into a covenant with him;
\nhe certified the covenant in his flesh,
\nand when he was tested he proved faithful.
\n21Therefore the LORD assured him with an oath
\nthat the nations would be blessed through his offspring;
\nthat he would make him as numerous as the dust of the earth,
\nand exalt his offspring like the stars,
\nand give them an inheritance from sea to sea
\nand from the Euphrates to the ends of the earth.
\n22To Isaac also he gave the same assurance
\nfor the sake of his father Abraham.
\nThe blessing of all people and the covenant
\n23he made to rest on the head of Jacob;
\nhe acknowledged him with his blessings,
\nand gave him his inheritance;
\nhe divided his portions,
\nand distributed them among twelve tribes.<\/p>\n
From his descendants the LORD brought forth a godly man,
\nwho found favor in the sight of all
\n45:1and was beloved by God and people,
\nMoses, whose memory is blessed.
\n2He made him equal in glory to the holy ones,
\nand made him great, to the terror of his enemies.
\n3By his words he performed swift miracles;
\nthe LORD glorified him in the presence of kings.
\nHe gave him commandments for his people,
\nand revealed to him his glory.
\n4For his faithfulness and meekness he consecrated him,
\nchoosing him out of all humankind.
\n5He allowed him to hear his voice,
\nand led him into the dark cloud,
\nand gave him the commandments face to face,
\nthe law of life and knowledge,
\nso that he might teach Jacob the covenant,
\nand Israel his decrees.<\/p>\n
6He exalted Aaron, a holy man like Moses
\nwho was his brother, of the tribe of Levi.
\n7He made an everlasting covenant with him,
\nand gave him the priesthood of the people.
\nHe blessed him with stateliness,
\nand put a glorious robe on him.
\n8He clothed him in perfect splendor,
\nand strengthened him with the symbols of authority,
\nthe linen undergarments, the long robe, and the ephod.
\n9And he encircled him with pomegranates,
\nwith many golden bells all around,
\nto send forth a sound as he walked,
\nto make their ringing heard in the temple
\nas a reminder to his people;
\n10with the sacred vestment, of gold and violet
\nand purple, the work of an embroiderer;
\nwith the oracle of judgment, Urim and Thummim;
\n11with twisted crimson, the work of an artisan;
\nwith precious stones engraved like seals,
\nin a setting of gold, the work of a jeweler,
\nto commemorate in engraved letters
\neach of the tribes of Israel;
\n12with a gold crown upon his turban,
\ninscribed like a seal with \u201cHoliness,\u201d
\na distinction to be prized, the work of an expert,
\na delight to the eyes, richly adorned.
\n13Before him such beautiful things did not exist.
\nNo outsider ever put them on,
\nbut only his sons
\nand his descendants in perpetuity.
\n14His sacrifices shall be wholly burned
\ntwice every day continually.
\n15Moses ordained him,
\nand anointed him with holy oil;
\nit was an everlasting covenant for him
\nand for his descendants as long as the heavens endure,
\nto minister to the LORD and serve as priest
\nand bless his people in his name.
\n16He chose him out of all the living
\nto offer sacrifice to the LORD,
\nincense and a pleasing odor as a memorial portion,
\nto make atonement for the people.
\n17In his commandments he gave him
\nauthority and statutes and judgments,
\nto teach Jacob the testimonies,
\nand to enlighten Israel with his law.
\n18Outsiders conspired against him,
\nand envied him in the wilderness,
\nDathan and Abiram and their followers
\nand the company of Korah, in wrath and anger.
\n19The LORD saw it and was not pleased,
\nand in the heat of his anger they were destroyed;
\nhe performed wonders against them
\nto consume them in flaming fire.
\n20He added glory to Aaron
\nand gave him a heritage;
\nhe allotted to him the best of the firstfruits,
\nand prepared bread of firstfruits in abundance;
\n21for they eat the sacrifices of the LORD,
\nwhich he gave to him and his descendants.
\n22But in the land of the people he has no inheritance,
\nand he has no portion among the people;
\nfor the LORD himself is his portion and inheritance.
\n23Phinehas son of Eleazar ranks third in glory
\nfor being zealous in the fear of the LORD,
\nand standing firm, when the people turned away,
\nin the noble courage of his soul;
\nand he made atonement for Israel.
\n24Therefore a covenant of friendship was established with him,
\nthat he should be leader of the sanctuary and of his people,
\nthat he and his descendants should have
\nthe dignity of the priesthood forever.
\n25Just as a covenant was established with David
\nson of Jesse of the tribe of Judah,
\nthat the king\u2019s heritage passes only from son to son,
\nso the heritage of Aaron is for his descendants alone.<\/p>\n
26And now bless the LORD
\nwho has crowned you with glory.
\nMay the LORD grant you wisdom of mind
\nto judge his people with justice,
\nso that their prosperity may not vanish,
\nand that their glory may endure through all their generations.<\/p>\n
46:1Joshua son of Nun was mighty in war,
\nand was the successor of Moses in the prophetic office.
\nHe became, as his name implies,
\na great savior of God\u2019s elect,
\nto take vengeance on the enemies that rose against them,
\nso that he might give Israel its inheritance.
\n2How glorious he was when he lifted his hands
\nand brandished his sword against the cities!
\n3Who before him ever stood so firm?
\nFor he waged the wars of the LORD.
\n4Was it not through him that the sun stood still
\nand one day became as long as two?
\n5He called upon the Most High, the Mighty One,
\nwhen enemies pressed him on every side,
\nand the great LORD answered him
\nwith hailstones of mighty power.
\n6He overwhelmed that nation in battle,
\nand on the slope he destroyed his opponents,
\nso that the nations might know his armament,
\nthat he was fighting in the sight of the LORD;
\nfor he was a devoted follower of the Mighty One.
\n7And in the days of Moses he proved his loyalty,
\nhe and Caleb son of Jephunneh:
\nthey opposed the congregation,
\nrestrained the people from sin,
\nand stilled their wicked grumbling.
\n8And these two alone were spared
\nout of six hundred thousand infantry,
\nto lead the people into their inheritance,
\nthe land flowing with milk and honey.
\n9The LORD gave Caleb strength,
\nwhich remained with him in his old age,
\nso that he went up to the hill country,
\nand his children obtained it for an inheritance,
\n10so that all the Israelites might see
\nhow good it is to follow the LORD.<\/p>\n
11The judges also, with their respective names,
\nwhose hearts did not fall into idolatry
\nand who did not turn away from the LORD\u2014
\nmay their memory be blessed!
\n12May their bones send forth new life from where they lie,
\nand may the names of those who have been honored
\nlive again in their children!<\/p>\n
13Samuel was beloved by his LORD;
\na prophet of the LORD, he established the kingdom
\nand anointed rulers over his people.
\n14By the law of the LORD he judged the congregation,
\nand the LORD watched over Jacob.
\n15By his faithfulness he was proved to be a prophet,
\nand by his words he became known as a trustworthy seer.
\n16He called upon the LORD, the Mighty One,
\nwhen his enemies pressed him on every side,
\nand he offered in sacrifice a suckling lamb.
\n17Then the LORD thundered from heaven,
\nand made his voice heard with a mighty sound;
\n18he subdued the leaders of the enemy
\nand all the rulers of the Philistines.
\n19Before the time of his eternal sleep,
\nSamuel bore witness before the LORD and his anointed:
\n\u201cNo property, not so much as a pair of shoes,
\nhave I taken from anyone!\u201d
\nAnd no one accused him.
\n20Even after he had fallen asleep, he prophesied
\nand made known to the king his death,
\nand lifted up his voice from the ground
\nin prophecy, to blot out the wickedness of the people.<\/p>\n
47:1After him Nathan rose up
\nto prophesy in the days of David.
\n2As the fat is set apart from the offering of well-being,
\nso David was set apart from the Israelites.
\n3He played with lions as though they were young goats,
\nand with bears as though they were lambs of the flock.
\n4In his youth did he not kill a giant,
\nand take away the people\u2019s disgrace,
\nwhen he whirled the stone in the sling
\nand struck down the boasting Goliath?
\n5For he called on the LORD, the Most High,
\nand he gave strength to his right arm
\nto strike down a mighty warrior,
\nand to exalt the power of his people.
\n6So they glorified him for the tens of thousands he conquered,
\nand praised him for the blessings bestowed by the LORD,
\nwhen the glorious diadem was given to him.
\n7For he wiped out his enemies on every side,
\nand annihilated his adversaries the Philistines;
\nhe crushed their power to our own day.
\n8In all that he did he gave thanks
\nto the Holy One, the Most High, proclaiming his glory;
\nhe sang praise with all his heart,
\nand he loved his Maker.
\n9He placed singers before the altar,
\nto make sweet melody with their voices.
\n10He gave beauty to the festivals,
\nand arranged their times throughout the year,
\nwhile they praised God\u2019s holy name,
\nand the sanctuary resounded from early morning.
\n11The LORD took away his sins,
\nand exalted his power forever;
\nhe gave him a covenant of kingship
\nand a glorious throne in Israel.<\/p>\n
12After him a wise son rose up
\nwho because of him lived in security:
\n13Solomon reigned in an age of peace,
\nbecause God made all his borders tranquil,
\nso that he might build a house in his name
\nand provide a sanctuary to stand forever.
\n14How wise you were when you were young!
\nYou overflowed like the Nile with understanding.
\n15Your influence spread throughout the earth,
\nand you filled it with proverbs having deep meaning.
\n16Your fame reached to far-off islands,
\nand you were loved for your peaceful reign.
\n17Your songs, proverbs, and parables,
\nand the answers you gave astounded the nations.
\n18In the name of the LORD God,
\nwho is called the God of Israel,
\nyou gathered gold like tin
\nand amassed silver like lead.
\n19But you brought in women to lie at your side,
\nand through your body you were brought into subjection.
\n20You stained your honor,
\nand defiled your family line,
\nso that you brought wrath upon your children,
\nand they were grieved at your folly,
\n21because the sovereignty was divided
\nand a rebel kingdom arose out of Ephraim.
\n22But the LORD will never give up his mercy,
\nor cause any of his works to perish;
\nhe will never blot out the descendants of his chosen one,
\nor destroy the family line of him who loved him.
\nSo he gave a remnant to Jacob,
\nand to David a root from his own family.<\/p>\n
23Solomon rested with his ancestors,
\nand left behind him one of his sons,
\nbroad in folly and lacking in sense,
\nRehoboam, whose policy drove the people to revolt.
\nThen Jeroboam son of Nebat led Israel into sin
\nand started Ephraim on its sinful ways.
\n24Their sins increased more and more,
\nuntil they were exiled from their land.
\n25For they sought out every kind of wickedness,
\nuntil vengeance came upon them.<\/p>\n
48:1Then Elijah arose, a prophet like fire,
\nand his word burned like a torch.
\n2He brought a famine upon them,
\nand by his zeal he made them few in number.
\n3By the word of the LORD he shut up the heavens,
\nand also three times brought down fire.
\n4How glorious you were, Elijah, in your wondrous deeds!
\nWhose glory is equal to yours?
\n5You raised a corpse from death
\nand from Hades, by the word of the Most High.
\n6You sent kings down to destruction,
\nand famous men, from their sickbeds.
\n7You heard rebuke at Sinai
\nand judgments of vengeance at Horeb.
\n8You anointed kings to inflict retribution,
\nand prophets to succeed you.
\n9You were taken up by a whirlwind of fire,
\nin a chariot with horses of fire.
\n10At the appointed time, it is written, you are destined
\nto calm the wrath of God before it breaks out in fury,
\nto turn the hearts of parents to their children,
\nand to restore the tribes of Jacob.
\n11Happy are those who saw you
\nand were adorned with your love!
\nFor we also shall surely live.<\/p>\n
12When Elijah was enveloped in the whirlwind,
\nElisha was filled with his spirit.
\nHe performed twice as many signs,
\nand marvels with every utterance of his mouth.
\nNever in his lifetime did he tremble before any ruler,
\nnor could anyone intimidate him at all.
\n13Nothing was too hard for him,
\nand when he was dead, his body prophesied.
\n14In his life he did wonders,
\nand in death his deeds were marvelous.<\/p>\n
15Despite all this the people did not repent,
\nnor did they forsake their sins,
\nuntil they were carried off as plunder from their land,
\nand were scattered over all the earth.
\nThe people were left very few in number,
\nbut with a ruler from the house of David.
\n16Some of them did what was right,
\nbut others sinned more and more.<\/p>\n
17Hezekiah fortified his city,
\nand brought water into its midst;
\nhe tunneled the rock with iron tools,
\nand built cisterns for the water.
\n18In his days Sennacherib invaded the country;
\nhe sent his commander and departed;
\nhe shook his fist against Zion,
\nand made great boasts in his arrogance.
\n19Then their hearts were shaken and their hands trembled,
\nand they were in anguish, like women in labor.
\n20But they called upon the LORD who is merciful,
\nspreading out their hands toward him.
\nThe Holy One quickly heard them from heaven,
\nand delivered them through Isaiah.
\n21The LORD struck down the camp of the Assyrians,
\nand his angel wiped them out.
\n22For Hezekiah did what was pleasing to the LORD,
\nand he kept firmly to the ways of his ancestor David,
\nas he was commanded by the prophet Isaiah,
\nwho was great and trustworthy in his visions.
\n23In Isaiah\u2019s days the sun went backward,
\nand he prolonged the life of the king.
\n24By his dauntless spirit he saw the future,
\nand comforted the mourners in Zion.
\n25He revealed what was to occur to the end of time,
\nand the hidden things before they happened.<\/p>\n
49:1The name of Josiah is like blended incense
\nprepared by the skill of the perfumer;
\nhis memory is as sweet as honey to every mouth,
\nand like music at a banquet of wine.
\n2He did what was right by reforming the people,
\nand removing the wicked abominations.
\n3He kept his heart fixed on the LORD;
\nin lawless times he made godliness prevail.<\/p>\n
4Except for David and Hezekiah and Josiah,
\nall of them were great sinners,
\nfor they abandoned the law of the Most High;
\nthe kings of Judah came to an end.
\n5They gave their power to others,
\nand their glory to a foreign nation,
\n6who set fire to the chosen city of the sanctuary,
\nand made its streets desolate,
\nas Jeremiah had foretold.
\n7For they had mistreated him,
\nwho even in the womb had been consecrated a prophet,
\nto pluck up and ruin and destroy,
\nand likewise to build and to plant.<\/p>\n
8It was Ezekiel who saw the vision of glory,
\nwhich God showed him above the chariot of the cherubim.
\n9For God also mentioned Job
\nwho held fast to all the ways of justice.
\n10May the bones of the Twelve Prophets
\nsend forth new life from where they lie,
\nfor they comforted the people of Jacob
\nand delivered them with confident hope.<\/p>\n
11How shall we magnify Zerubbabel?
\nHe was like a signet ring on the right hand,
\n12and so was Jeshua son of Jozadak;
\nin their days they built the house
\nand raised a temple holy to the LORD,
\ndestined for everlasting glory.
\n13The memory of Nehemiah also is lasting;
\nhe raised our fallen walls,
\nand set up gates and bars,
\nand rebuilt our ruined houses.<\/p>\n
14Few have ever been created on earth like Enoch,
\nfor he was taken up from the earth.
\n15Nor was anyone ever born like Joseph;
\neven his bones were cared for.
\n16Shem and Seth and Enosh were honored,
\nbut above every other created living being was Adam.<\/p>\n
50:1The leader of his brothers and the pride of his people
\nwas the high priest, Simon son of Onias,
\nwho in his life repaired the house,
\nand in his time fortified the temple.
\n2He laid the foundations for the high double walls,
\nthe high retaining walls for the temple enclosure.
\n3In his days a water cistern was dug,
\na reservoir like the sea in circumference.
\n4He considered how to save his people from ruin,
\nand fortified the city against siege.
\n5How glorious he was, surrounded by the people,
\nas he came out of the house of the curtain.
\n6Like the morning star among the clouds,
\nlike the full moon at the festal season;
\n7like the sun shining on the temple of the Most High,
\nlike the rainbow gleaming in splendid clouds;
\n8like roses in the days of firstfruits,
\nlike lilies by a spring of water,
\nlike a green shoot on Lebanon on a summer day;
\n9like fire and incense in the censer,
\nlike a vessel of hammered gold
\nstudded with all kinds of precious stones;
\n10like an olive tree laden with fruit,
\nand like a cypress towering in the clouds.
\n11When he put on his glorious robe
\nand clothed himself in perfect splendor,
\nwhen he went up to the holy altar,
\nhe made the court of the sanctuary glorious.<\/p>\n
12When he received the portions from the hands of the priests,
\nas he stood by the hearth of the altar
\nwith a garland of brothers around him,
\nhe was like a young cedar on Lebanon
\nsurrounded by the trunks of palm trees.
\n13All the sons of Aaron in their splendor
\nheld the LORD\u2019s offering in their hands
\nbefore the whole congregation of Israel.
\n14Finishing the service at the altars,
\nand arranging the offering to the Most High, the Almighty,
\n15he held out his hand for the cup
\nand poured a drink offering of the blood of the grape;
\nhe poured it out at the foot of the altar,
\na pleasing odor to the Most High, the king of all.
\n16Then the sons of Aaron shouted;
\nthey blew their trumpets of hammered metal;
\nthey sounded a mighty fanfare
\nas a reminder before the Most High.
\n17Then all the people together quickly
\nfell to the ground on their faces
\nto worship their LORD,
\nthe Almighty, God Most High.<\/p>\n
18Then the singers praised him with their voices
\nin sweet and full-toned melody.
\n19And the people of the LORD Most High offered
\ntheir prayers before the Merciful One,
\nuntil the order of worship of the LORD was ended,
\nand they completed his ritual.
\n20Then Simon came down and raised his hands
\nover the whole congregation of Israelites,
\nto pronounce the blessing of the LORD with his lips,
\nand to glory in his name;
\n21and they bowed down in worship a second time,
\nto receive the blessing from the Most High.<\/p>\n
22And now bless the God of all,
\nwho everywhere works great wonders,
\nwho fosters our growth from birth,
\nand deals with us according to his mercy.
\n23May he give us gladness of heart,
\nand may there be peace in our days
\nin Israel, as in the days of old.
\n24May he entrust to us his mercy,
\nand may he deliver us in our days!<\/p>\n
25Two nations my soul detests,
\nand the third is not even a people:
\n26Those who live in Seir, and the Philistines,
\nand the foolish people that live in Shechem.
\n27Instruction in understanding and knowledge
\nI have written in this book,
\nJesus son of Eleazar son of Sirach of Jerusalem,
\nwhose mind poured forth wisdom.
\n28Happy are those who concern themselves with these things,
\nand those who lay them to heart will become wise.
\n29For if they put them into practice, they will be equal to anything,
\nfor the fear of the LORD is their path.<\/p>\n
Prayer of Jesus Son of Sirach<\/p>\n
51:1I give you thanks, O LORD and King,
\nand praise you, O God my Savior.
\nI give thanks to your name,
\n2for you have been my protector and helper
\nand have delivered me from destruction
\nand from the trap laid by a slanderous tongue,
\nfrom lips that fabricate lies.
\nIn the face of my adversaries
\nyou have been my helper
\n3and delivered me,
\nin the greatness of your mercy and of your name,
\nfrom grinding teeth about to devour me,
\nfrom the hand of those seeking my life,
\nfrom the many troubles I endured,
\n4from choking fire on every side,
\nand from the midst of fire that I had not kindled,
\n5from the deep belly of Hades,
\nfrom an unclean tongue and lying words\u2014
\n6the slander of an unrighteous tongue to the king.
\nMy soul drew near to death,
\nand my life was on the brink of Hades below.
\n7They surrounded me on every side,
\nand there was no one to help me;
\nI looked for human assistance,
\nand there was none.
\n8Then I remembered your mercy, O LORD,
\nand your kindness from of old,
\nfor you rescue those who wait for you
\nand save them from the hand of their enemies.
\n9And I sent up my prayer from the earth,
\nand begged for rescue from death.
\n10I cried out, \u201cLORD, you are my Father;
\ndo not forsake me in the days of trouble,
\nwhen there is no help against the proud.
\n11I will praise your name continually,
\nand will sing hymns of thanksgiving.\u201d
\nMy prayer was heard,
\n12for you saved me from destruction
\nand rescued me in time of trouble.
\nFor this reason I thank you and praise you,
\nand I bless the name of the LORD.<\/p>\n
13While I was still young, before I went on my travels,
\nI sought wisdom openly in my prayer.
\n14Before the temple I asked for her,
\nand I will search for her until the end.<\/p>\n
15From the first blossom to the ripening grape
\nmy heart delighted in her;
\nmy foot walked on the straight path;
\nfrom my youth I followed her steps.<\/p>\n
16I inclined my ear a little and received her,
\nand I found for myself much instruction.
\n17I made progress in her;
\nto him who gives wisdom I will give glory.<\/p>\n
18For I resolved to live according to wisdom,
\nand I was zealous for the good,
\nand I shall never be disappointed.
\n19My soul grappled with wisdom,
\nand in my conduct I was strict;<\/p>\n
I spread out my hands to the heavens,
\nand lamented my ignorance of her.
\n20I directed my soul to her,
\nand in purity I found her.<\/p>\n
With her I gained understanding from the first;
\ntherefore I will never be forsaken.
\n21My heart was stirred to seek her;
\ntherefore I have gained a prize possession.
\n22The LORD gave me my tongue as a reward,
\nand I will praise him with it.<\/p>\n
23Draw near to me, you who are uneducated,
\nand lodge in the house of instruction.
\n24Why do you say you are lacking in these things,
\nand why do you endure such great thirst?
\n25I opened my mouth and said,
\nAcquire wisdom for yourselves without money.
\n26Put your neck under her yoke,
\nand let your souls receive instruction;
\nit is to be found close by.<\/p>\n
27See with your own eyes that I have labored but little
\nand found for myself much serenity.
\n28Hear but a little of my instruction,
\nand through me you will acquire silver and gold.<\/p>\n
29May your soul rejoice in God\u2019s mercy,
\nand may you never be ashamed to praise him.
\n30Do your work in good time,
\nand in his own time God will give you your reward.<\/p>\n
Pseudo-Phocylides, Sentences<\/p>\n
Pieter W. van der Horst<\/p>\n
The Sentences of Pseudo-Phocylides is a didactic Wisdom poem consisting of 230 hexameters in the old Ionic Greek dialect. The author draws heavily upon the ethical commandments in the Five Books of Moses in the Greek translation of the Septuagint (LXX), and also upon non-Jewish Hellenistic moralists.<\/p>\n
Authorship and History<\/p>\n
This poem was written by an otherwise unknown Jewish poet who lived probably between 50 BCE and 50 CE, possibly in Alexandria, although that remains uncertain. The Greek text has been preserved in more than 150 manuscripts dating from the 10th to the 16th century. The great number of manuscripts testifies to the popularity of this poem among Christians in the Middle Ages, though it was unknown in Jewish circles.
\nThe real Phocylides, a 6th-century BCE Greek gnomic poet from the Mediterranean coastal city of Miletus in Asia Minor, was famous throughout antiquity as a great authority in matters of ethics and correct behavior. His name was adopted by our Jewish poet, hence Pseudo-Phocylides, because he wanted to integrate Jewish and Greek culture (as long as it could be Judaized). In spite of his clever imitation of the style and diction of the real Phocylides, there are several linguistic traits (and also ethical convictions) that betray the much later date of the Jewish poet.<\/p>\n
Significance<\/p>\n
Although dependent upon the Bible, and upon \u201csummaries of the Torah\u201d such as those presented by Philo (Hypothetica 7.1\u20139) and Josephus (Ag. Ap. 2.190\u2013219) as well, one of the most striking characteristics of the poem is its studious avoidance of any specifically Jewish precepts such as Sabbath observance, circumcision, or kosher food. Biblical cultic rules are passed over in silence; only \u201cmoral\u201d precepts for conduct in daily life are given, with a heavy emphasis on the issues of fornication and greed, an emphasis found also in contemporary Jewish writings. Furthermore, a marked influence of Hellenistic moralists can be discerned, but precepts that come from pagan writers are here presented as God\u2019s commandments as well, apparently because the author regarded them as derived from or in essential accordance with the Torah. Although it is hard to say why Pseudo-Phocylides composed this mixture of biblical and nonbiblical ethical rules, possibly his intended audience was a strongly Hellenized Jewish readership to which he wanted to make clear that biblical and Greek ethics are not incompatible. Since even the famous Phocylides propagated biblical ethics, their own attachment to Judaism should not be slackened, because it is quite possible to remain Jewish within Greco-Roman culture.<\/p>\n
SUGGESTED READING<\/p>\n
Collins, John J. \u201cJewish Ethics in Hellenistic Dress: The Sentences of Pseudo-Phocylides.\u201d In Jewish Wisdom in the Hellenistic Age, 158\u201377. Louisville KY: Westminster\/John Knox, 1997.
\nDerron, Pascale. Pseudo-Phocylide: Sentences. Paris: Les Belles Lettres, 1986.
\nVan der Horst, Pieter W. The Sentences of Pseudo-Phocylides. Leiden: Brill, 1978.
\nWalter, Nikolaus. \u201cPseudo-Phokylides.\u201d J\u00fcdische Schriften aus hellenistisch-r\u00f6mischer Zeit, IV 3, 182\u2013216. G\u00fctersloh: Verlagshaus Gerd Mohn, 1983.
\nWilson, Walter T. The Sentences of Pseudo-Phocylides. Berlin: W. de Gruyter, 2005.<\/p>\n
TRANSLATION<\/p>\n
1. These commandments of God in his holy judgments are made known
\n2. by Phocylides, the wisest of men, as gifts of blessing.
\n3. Neither commit adultery nor rouse male passion for males.
\n4. Neither devise deceptions nor defile your hands with blood.
\n5. Do not be unjustly rich but live from honorable means.
\n6. Be content with what you have and abstain from what is another\u2019s.
\n7. Do not tell lies but always speak the truth.
\n8. First and foremost honor God, and thereafter your parents.
\n[\u2026]
\n42. Love of money is the mother of all evil.
\n43. Gold and silver are always a bait for people.
\n44. Gold, originator of evil, destroyer of life, crushing everything,
\n45. would that you were not such a desirable calamity to mortals!
\n46. On your account there are battles and robberies and murders
\n47. and children become enemies of their parents, and brothers of their kinsmen.
\n48. Do not hide a different thought in your heart from the one you utter,
\n49. nor change yourself in every situation like a polyp that clings to the rocks.
\n50. Be sincere to all people and tell what is in your soul.
\n51. Whoever commits injustice willfully is an evil man, but if he does so under compulsion,
\n52. I shall not pass sentence, for it is the intention of each that is judged.
\n53. Do not pride yourself on wisdom, strength, or wealth;
\n54. God alone is wise and mighty and also rich in blessings.
\n55. Do not vex your liver over bygone evils,
\n56. for what has been done can be undone no more.
\n57. Do not be rash with your hands but bridle your wild anger,
\n58. for often one who deals a blow unintentionally commits a murder.
\n59. Let your emotions be moderate, neither great nor excessive,
\n60. for even something good that is excessive does not bring profit to mortals.
\n61. Great luxuriousness draws one to immoderate desires;
\n62. and great wealth makes boastful and nourishes insolence.
\n63. Anger that steals over one causes destructive fury,
\n64. and wrath is a desire, but when it goes too far it becomes rage.
\n65. Zeal for good things is noble, for bad things unbearable.
\n66. Boldness in evil deeds is ruinous, but it greatly profits a man who works at noble deeds.
\n67. Love of virtue is noble, but love of passion increases shame.
\n68. One who is too pleasing is called foolish among the citizens,
\n69. Eat in moderation, and drink and converse in moderation.
\n69b. Moderation is the best of all, and excesses are grievous.
\n70. Do not envy friends their goods, do not defame them.
\n71. The heavenly ones are without envy even among themselves.
\n72. The moon does not envy the sun his much stronger beams,
\n73. nor the earth the heavenly heights though it is below,
\n74. nor the rivers, the seas, for they are always in concord.
\n75. For if there were strife among the blessed, heaven would not stand firm.
\n76. Practice self-restraint, and abstain from shameful deeds.
\n77. Do not imitate evil, but leave vengeance to justice.
\n78. For while persuasion is a boon, strife only sows strife in turn.
\n79. Do not trust too quickly, before you really see the end.
\n80. It is a proper thing to surpass one\u2019s benefactors with further benefactions.
\n81. It is better to present guests quickly with simple meals
\n82. than with extensive festivities drawn out beyond due time.
\n83. Never be a relentless creditor to a poor man.
\n84. No one should take all the birds from a nest at the same time,
\n85. but leave the mother-bird behind so that you again may have her young.
\n86. Never allow ignorant men to sit in judgment.
\n87. [Do not pass judgment before you have heard the arguments of both parties.]
\n88. Wisdom is the competence of a sage, crafts of a fellow craftsman.
\n89. An untrained ear does not grasp important teaching,
\n90. for those who have never learned noble things will not comprehend.
\n91. Do not make parasitic flatterers your friends,
\n92. for many are friends of eating and drinking,
\n93. time-servers whenever they can satisfy themselves,
\n94. but all being dissatisfied with little and insatiable with much.
\n95. Do not trust the people: the mob is fickle.
\n96. For people and water and fire are all uncontrollable.
\n97. Do not weaken your heart while sitting in vain by the fireside.
\n98. Be moderate in your lamentations, for moderation is the best.
\n99. Let the unburied dead receive their share of earth.
\n100. Do not dig up the grave of the deceased, nor expose
\n101. to the sun what may not be seen so as to incite divine anger.
\n102. It is not good to disintegrate the human frame.
\n103. For we really hope that the remains of the departed will soon come
\n104. out of the earth to the light again; and thereafter they will be gods.
\n105. For the souls remain unharmed in the deceased.
\n106. For the spirit is a loan from God to mortals, and is his image.
\n107. For we have a body out of earth, and when hereafter we are resolved again
\n108. into the earth, we are but dust; but the air has received our spirit.
\n109. When you are rich, do not be sparing; remember that you are mortal.
\n110. It is impossible to take riches and goods with you into Hades.
\n111. All the dead are alike, and God rules over the souls.
\n112. Our common eternal home and fatherland is Hades,
\n113. a common place for all, both poor and kings.
\n114. We humans do not live for a long time, but only briefly.
\n115. But our immortal and ageless soul lives forever.
\n[\u2026]
\n175. Do not remain unmarried, lest you die nameless.
\n176. Give something to nature yourself: beget in your turn as you were begotten.
\n177. Do not prostitute your wife, thus defiling your children,
\n178. for an adulterous bed does not produce sons in your likeness.
\n179. Do not touch your stepmother, your father\u2019s second wife,
\n180. but honor her as your mother for she follows your mother\u2019s footsteps.
\n181. Do not have sexual intercourse with your father\u2019s concubines.
\n182. Do not approach your sister\u2019s bed, which would be an abomination.
\n183. Do not go to bed with the wives of your brothers.
\n184. A woman should not destroy an unborn babe in her womb
\n185. nor after its birth throw it away as prey for dogs and vultures.
\n186. Do not lay hand on your wife when she is pregnant.
\n187. Do not cut the male procreative organ of a youth.
\n188. Do not engage in sexual intercourse with irrational animals.
\n189. Do not outrage a woman [your wife?] with shameful sexual acts.
\n190. Do not transgress the natural limits of sex for illicit intercourse.
\n191. Even animals are not pleased by intercourse of male with male.
\n192. Let women not imitate the sexual role of men.
\n193. Do not yield yourself wholly to unrestrained passion for a woman.
\n194. For eros is not a god but a passion destructive of all!
\n195. Love your own wife, for what is sweeter and better
\n196. than when a wife is kindly disposed to her husband into old age
\n197. and a husband to his wife, without strife splitting them asunder?
\n198. Let no one have violent sex with maidens without honorable wooing.
\n199. Do not bring as wife into your home an evil and rich woman.
\n200. You will be a slave of your wife because of a wretched dowry.
\n201. We seek noble horses and, as plowers of the earth,
\n202. strong-necked bulls, and the very best of dogs,
\n203. but we fools do not contend to marry a good wife
\n204. nor does a woman reject a wicked man if he is rich.
\n205. Do not add marriage to marriage, misery to misery.
\n206. Nor engage in strife over possessions with your kinfolk.
\n207. Do not be harsh with your children, but be gentle.
\n208. And if a child sins against you, let the mother reprimand her son
\n209. or else the elders of the family or the chiefs of the people.
\n210. Do not grow locks on the head of a male child.
\n211. Do not braid his crown nor make cross-knots on the top of his head.
\n212. To wear long hair is not seemly for men, just for voluptuous women.
\n213. Protect the youthful beauty of a handsome boy,
\n214. for many rage with lust for sexual intercourse with a man.
\n215. Guard a virgin in firmly locked rooms
\n216. and let her not be seen outside the house before her wedding day.
\n217. The beauty of children is always hard for their parents to protect.
\n218. [Love your friends till death, for faithfulness is a good thing.]
\n219. Bestow love on your kinsmen and pious unanimity.
\n220. Respect those with gray hair on their temples and yield to the elderly
\n221. your seat and all other privileges. To an elder equal in descent
\n222. and of the same age as your father give the same honors.
\n223. Provide your servant with the tribute he owes to his stomach.
\n224. Apportion to a slave what is prescribed so that he will be to your liking.
\n225. Do not disgrace your servant by branding him.
\n226. Do not harm a slave by slandering him to his master.
\n227. Even accept advice from a slave who is well-disposed toward you.
\n228. Purifications concern the purity of the soul, not of the body.
\n229. These are the mysteries of righteousness; living according to them
\n230. you may complete a good life until the threshold of old age.<\/p>\n
4 Maccabees<\/p>\n
David A. deSilva<\/p>\n
4 Maccabees is a philosophical demonstration of the thesis that \u201creason\u201d (the rational faculty of the human mind) is able to gain the upper hand over the emotions, cravings, and physical sensations (collectively, the \u201cpassions\u201d) that exert such powerful force over the will of human beings. The author seeks to prove that it is particularly the training and formation provided by close observance of, and thoughtful reflection upon, the Torah that enables such ethical self-mastery. He does this in two ways.
\nIn the first main section of the text (1:13\u20133:18), he discusses the ways in which particular commandments of Torah restrain particular passions, and he provides examples from the Jewish Scripture of individuals who have mastered those passions in particular circumstances. In the second and longer section (3:19\u201317:6), he revisits the story of the repression of Judaism under Antiochus IV Epiphanes in 167\u2013166 BCE and, in particular, the martyrdoms of Eleazar (5:1\u20137:23), seven brothers (8:1\u201314:10), and their mother (14:11\u201317:6), first told in the earlier book of 2 Maccabees. Faced with the alternatives of giving in to fear and pain or remaining loyal toward the covenant and their God through fearsome tortures unto death, each figure shows his or her self-mastery by choosing the virtuous course of action. The author praises each in turn, commending these martyrs as examples for his audience to imitate in their own struggles against enticements (or compulsions) to compromise the Jewish way of life.<\/p>\n
Authorship and History<\/p>\n
The 4th-century Christian authors Eusebius and Jerome attributed the work to Josephus, but it does not match his style or his more indulgent attitude toward assimilation. The anonymous author was a devout, Torah-observant, Diaspora Jew. He was a master of the Greek language and shows a high degree of facility in Greek philosophy, literature, and rhetoric. He puts this knowledge to full use in the service of promoting adherence to the Jewish way of life. The author clearly knows 2 Maccabees, which functions as his source. He has thoroughly recast the story found in 2 Macc. 3\u20137, however, to serve his own rhetorical goals. He shows a sweeping familiarity with the Torah and returns several times to the exemplary behavior of Daniel and his three companions.
\nThe work is thoroughly integrated, the product of a single hand, with the possible exception of the mother\u2019s second speech in 18:6\u201319. If 4 Maccabees originally circulated with a title, that is now lost. It is associated with the other books of the \u201cMaccabees\u201d since it recounts events also known from 1 Macc. 1 and 2 Macc. 3\u20137, even though the family of Judas Maccabaeus and its exploits are never mentioned. The work was perhaps more appropriately known as \u201cOn the Supremacy of Reason\u201d in the early church (Hist. eccl. 3.10.6; Vir. ill. 13).
\nThe author does not write in response to a new or special crisis besetting the Jewish community. Rather, he addresses the everyday challenge of maintaining pride in, and commitment to, the Jewish way of life in an environment that often criticized that way of life as \u201cbarbaric,\u201d provincial, and somehow deficient in comparison with the Greek cultural achievement. 4 Maccabees may have been composed for delivery on a special occasion (1:10; 3:20), perhaps Hanukkah or a festival connected with the giving of the Torah (Simchat Torah or Pentecost), perhaps a day commemorating the nine martyrs.
\nElias Bickerman argues that 4 Maccabees was written during a period when Syria, Phoenicia, and Cilicia were all administered as part of a single province (see 4 Macc. 4:2), hence sometime between 18 and 72 CE. Others argue on the basis of literary style and vocabulary that the work comes from the late 1st or early 2nd century CE. A date between 50 and 100 CE is probably to be preferred.
\nEarlier generations of scholars supposed the work to have been written in Alexandria, Egypt, the city that produced Philo of Alexandria, the famous Jewish philosopher. However, there were large Jewish populations in many centers with lively philosophical culture. This author, indeed, completely avoids the allegorizing tendencies so closely associated with Alexandria. The literary epitaph proposed for the martyrs in 17:9\u201310 reflects wording used on real Jewish epitaphs in Cilicia, in southeastern Asia Minor (modern Turkey), and suggests that the author wrote from that region. The greater interest shown these martyrs in and around Antioch would tend to support this view.
\nThe work was composed in Greek, a language in which the author demonstrates native proficiency. 4 Maccabees was preserved by the early church. The earliest manuscripts that preserve the complete text are Codex Sinaiticus (4th century CE) and Codex Alexandrinus (5th century ce).<\/p>\n
Significance<\/p>\n
4 Maccabees offers a strikingly innovative interpretation of the Torah-observant way of life in terms of the ethical goals and models prized among Greek and Roman philosophers. Among the surviving corpus of extracanonical literature, the author shows the greatest affinity with Philo and the author of the Letter of Aristeas. Unlike them, however, he avoids defending the Torah by means of offering allegorical explanations of its distinctive commandments. Rather, he presents the regimen of the Torah-observant life as a training program that fits reason to gain the upper hand over the passions, and thus to nurture the (Greek) cardinal virtues of justice, courage, self-control, and wisdom. Perhaps the most striking feature is the author himself, who can embrace Greek language, thought, and ideals so fully without ever sacrificing his commitment to the traditions of the elders. 4 Maccabees promotes the Jewish way of life in close dialogue with, rather than isolation from, the Greek cultural milieu.
\n4 Maccabees appears not to have achieved canonical status in any early Jewish group. If the early Christian codices in which it appears represent canonical collections, then it may have enjoyed canonical status in the early Eastern churches, at least by the 4th century, though that status was not to last. The work exerted no discernible influence within Rabbinic Judaism. The story of the mother and her seven sons would be retold in Rabbinic circles, set during the reign of Hadrian, but their story was more readily available in 2 Maccabees, the work that helped establish Hanukkah as part of the liturgical calendar. The most enduring influence of 4 Maccabees would be within the early Christian movement, particularly in the 2nd and 3rd centuries as martyrdom became a more pressing issue for Christians. After the conversion of Constantine, it continued to be cited for its praise of the power of religious reason.<\/p>\n
GUIDE TO READING<\/p>\n
The author gives two important cues concerning how to read his work. First, he asks us to read it as an essay that offers both argumentation and exemplary evidence for the proposition that the religiously trained mind can gain the upper hand over all the contrary forces within us and outside us that drag us away from doing what we know to be best before God. Second, he invites us to join him in admiring the outstanding achievements of nine Jewish martyrs, whose courageous and praiseworthy example rivals that of the heroes of any other culture or tradition and can encourage us to hold fast to virtue in our lesser contests. Both strands are woven together throughout the work, as the author moves from restatements of his thesis to expansive praise of the martyrs, whose extreme endurance proves the rule. These two strands come together in the climactic exhortation of the work (18:1), which beckons the \u201cseed of Abraham\u201d to continue to devote themselves to the Torah-observant way of life, certain that, by so doing, they will achieve those ideals of excellence prized\u2014but never so well attained\u2014by their neighbors.<\/p>\n
SUGGESTED READING<\/p>\n
Bickerman, Elias J. \u201cThe Date of Fourth Maccabees.\u201d In Studies in Jewish and Christian History, 1.275\u201381. Leiden: Brill, 1976.
\nBoyarin, Daniel. Dying for God: Martyrdom and the Making of Christianity and Judaism. Palo Alto CA: Stanford University Press, 1999.
\ndeSilva, David A. 4 Maccabees: Introduction and Commentary on the Greek Text in Codex Sinaiticus. Septuagint Commentary Series. Leiden: Brill, 2006.
\n\u2014\u2014\u2014. 4 Maccabees. Guides to the Apocrypha and Pseudepigrapha. Sheffield, England: Sheffield Academic Press, 1998.
\n\u2014\u2014\u2014. Introducing the Apocrypha: Message, Context, and Significance. Grand Rapids MI: Baker, 2002.
\nGutman, Y. \u201cThe Story of the Mother and Her Seven Sons in the Agadah and in II and IV Maccabees\u201d (Hebrew). In Commentationes Iudaico-Hellenisticae in Memoriam I. Levy, 25\u201337. Jerusalem: Magnes, 1949.
\nHadas, Moses. The Third and Fourth Books of Maccabees. New York: Harper, 1953.
\nKlauck, Hans-Josef. 4 Makkab\u00e4erbuch. J\u00fcdische Schriften aus hellenistisch-r\u00f6mischer Zeit 3.6. G\u00fctersloh: Gerd Mohn, 1989.
\nMoore, S. D., and J. C. Anderson. \u201cTaking It Like a Man: Masculinity in 4 Maccabees.\u201d Journal of Biblical Literature 117 (1998): 249\u201373.
\nvan Henten, Jan W. The Maccabean Martyrs as Saviors of the Jewish People: A Study of 2 and 4 Maccabees. Leiden: Brill, 1997.
\nYoung, Robin D. \u201cThe \u2018Woman with the Soul of Abraham\u2019: Traditions about the Mother of the Maccabean Martyrs.\u201d In \u201cWomen Like This\u201d: New Perspectives on Jewish Women in the Greco-Roman World, ed. Amy-Jill Levine, 67\u201381. Atlanta: Scholars Press, 1991.<\/p>\n
TRANSLATION<\/p>\n
1:1The subject that I am about to discuss is most philosophical, that is, whether devout reason is sovereign over the emotions. So it is right for me to advise you to pay earnest attention to philosophy. 2For the subject is essential to everyone who is seeking knowledge, and in addition it includes the praise of the highest virtue\u2014I mean, of course, rational judgment. 3If, then, it is evident that reason rules over those emotions that hinder self-control, namely, gluttony and lust, 4it is also clear that it masters the emotions that hinder one from justice, such as malice, and those that stand in the way of courage, namely anger, fear, and pain. 5Some might perhaps ask, \u201cIf reason rules the emotions, why is it not sovereign over forgetfulness and ignorance?\u201d Their attempt at argument is ridiculous! 6For reason does not rule its own emotions, but those that are opposed to justice, courage, and self-control; and it is not for the purpose of destroying them, but so that one may not give way to them.
\n7I could prove to you from many and various examples that reason is dominant over the emotions, 8but I can demonstrate it best from the noble bravery of those who died for the sake of virtue, Eleazar and the seven brothers and their mother. 9All of these, by despising sufferings that bring death, demonstrated that reason controls the emotions. 10On this anniversary it is fitting for me to praise for their virtues those who, with their mother, died for the sake of nobility and goodness, but I would also call them blessed for the honor in which they are held. 11All people, even their torturers, marveled at their courage and endurance, and they became the cause of the downfall of tyranny over their nation. By their endurance they conquered the tyrant, and thus their native land was purified through them. 12I shall shortly have an opportunity to speak of this; but, as my custom is, I shall begin by stating my main principle, and then I shall turn to their story, giving glory to the all-wise God.
\n1:13Our inquiry, accordingly, is whether reason is sovereign over the emotions. 14We shall decide just what reason is and what emotion is, how many kinds of emotions there are, and whether reason rules over all these. 15Now reason is the mind that with sound logic prefers the life of wisdom. 16Wisdom, next, is the knowledge of divine and human matters and the causes of these. 17This, in turn, is education in the Law, by which we learn divine matters reverently and human affairs to our advantage. 18Now the kinds of wisdom are rational judgment, justice, courage, and self-control. 19Rational judgment is supreme over all of these, since by means of it reason rules over the emotions. 20The two most comprehensive types of the emotions are pleasure and pain; and each of these is by nature concerned with both body and soul. 21The emotions of both pleasure and pain have many consequences. 22Thus desire precedes pleasure and delight follows it. 23Fear precedes pain and sorrow comes after. 24Anger, as a person will see by reflecting on this experience, is an emotion embracing pleasure and pain. 25In pleasure there exists even a malevolent tendency, which is the most complex of all the emotions. 26In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice; 27in the body, indiscriminate eating, gluttony, and solitary gormandizing.
\n28Just as pleasure and pain are two plants growing from the body and the soul, so there are many offshoots of these plants, 29each of which the master cultivator, reason, weeds and prunes and ties up and waters and thoroughly irrigates, and so tames the jungle of habits and emotions. 30aFor reason is the guide of the virtues, but over the emotions it is sovereign.
\n1:30bObserve now, first of all, that rational judgment is sovereign over the emotions by virtue of the restraining power of self-control. 31Self-control, then, is dominance over the desires. 32Some desires are mental, others are physical, and reason obviously rules over both. 33Otherwise, how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so. 34Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the Law, we abstain because of domination by reason. 35For the emotions of the appetites are restrained, checked by the temperate mind, and all the impulses of the body are bridled by reason.
\n2:1And why is it amazing that the desires of the mind for the enjoyment of beauty are rendered powerless? 2It is for this reason, certainly, that the temperate Joseph is praised, because by mental effort he overcame sexual desire. 3For when he was young and in his prime for intercourse, by his reason he nullified the frenzy of the passions. 4Not only is reason proved to rule over the frenzied urge of sexual desire, but also over every desire. 5Thus the Law says, \u201cYou shall not covet your neighbor\u2019s wife or anything that is your neighbor\u2019s.\u201d 6In fact, since the Law has told us not to covet, I could prove to you all the more that reason is able to control desires.
\nJust so it is with the emotions that hinder one from justice. 7Otherwise how could it be that someone who is habitually a solitary gormandizer, a glutton, or even a drunkard can learn a better way, unless reason is clearly lord of the emotions? 8Thus, as soon as one adopts a way of life in accordance with the Law, even though a lover of money, one is forced to act contrary to natural ways and to lend without interest to the needy and to cancel the debt when the seventh year arrives. 9If one is greedy, one is ruled by the Law through reason so that one neither gleans the harvest nor gathers the last grapes from the vineyard.
\nIn all other matters we can recognize that reason rules the emotions. 10For the Law prevails even over affection for parents, so that virtue is not abandoned for their sakes. 11It is superior to love for one\u2019s wife, so that one rebukes her when she breaks the Law. 12It takes precedence over love for children, so that one punishes them for misdeeds. 13It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly. 14Do not consider it paradoxical when reason, through the Law, can prevail even over enmity. The fruit trees of the enemy are not cut down, but one preserves the property of enemies from marauders and helps raise up what has fallen.
\n15It is evident that reason rules even the more violent emotions: lust for power, vainglory, boasting, arrogance, and malice. 16For the temperate mind repels all these malicious emotions, just as it repels anger\u2014for it is sovereign over even this. 17When Moses was angry with Dathan and Abiram, he did nothing against them in anger, but controlled his anger by reason. 18For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless. 19Why else did Jacob, our most wise father, censure the households of Simeon and Levi for their irrational slaughter of the entire tribe of the Shechemites, saying, \u201cCursed be their anger\u201d? 20For if reason could not control anger, he would not have spoken thus. 21Now when God fashioned human beings, he planted in them emotions and inclinations, 22but at the same time he enthroned the mind among the senses as a sacred governor over them all. 23To the mind he gave the Law; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.
\n24How is it then, one might say, that if reason is master of the emotions, it does not control forgetfulness and ignorance? 3:1But this argument is entirely ridiculous; for it is evident that reason rules not over its own emotions, but over those of the body. 2No one of us can eradicate that kind of desire, but reason can provide a way for us not to be enslaved by desire. 3No one of us can eradicate anger from the mind, but reason can help to deal with anger. 4No one of us can eradicate malice, but reason can fight at our side so that we are not overcome by malice. 5For reason does not uproot the emotions but is their antagonist.
\n6Now this can be explained more clearly by the story of King David\u2019s thirst. 7David had been attacking the Philistines all day long, and together with the soldiers of his nation had killed many of them. 8Then when evening fell, he came, sweating and quite exhausted, to the royal tent, around which the whole army of our ancestors had encamped. 9Now all the rest were at supper, 10but the king was extremely thirsty, and though springs were plentiful there, he could not satisfy his thirst from them. 11But a certain irrational desire for the water in the enemy\u2019s territory tormented and inflamed him, undid and consumed him. 12When his guards complained bitterly because of the king\u2019s craving, two staunch young soldiers, respecting the king\u2019s desire, armed themselves fully, and taking a pitcher climbed over the enemy\u2019s ramparts. 13Eluding the sentinels at the gates, they went searching throughout the enemy camp 14and found the spring and from it boldly brought the king a drink. 15But David, though he was burning with thirst, considered it an altogether fearful danger to his soul to drink what was regarded as equivalent to blood. 16Therefore, opposing reason to desire, he poured out the drink as an offering to God. 17For the temperate mind can conquer the drives of the emotions and quench the flames of frenzied desires; 18it can overthrow bodily agonies even when they are extreme, and by nobility of reason spurn all domination by the emotions.
\n3:19The present occasion now invites us to a narrative demonstration of temperate reason.
\n20At a time when our ancestors were enjoying profound peace because of their observance of the Law and were prospering, so that even Seleucus Nicanor, king of Asia, had both appropriated money to them for the Temple service and recognized their commonwealth\u201421just at that time certain persons attempted a revolution against the public harmony and caused many and various disasters.
\n4:1Now there was a certain Simon, a political opponent of the noble and good man, Onias, who then held the high priesthood for life. When despite all manner of slander he was unable to injure Onias in the eyes of the nation, he fled the country with the purpose of betraying it. 2So he came to Apollonius, governor of Syria, Phoenicia, and Cilicia, and said, 3\u201cI have come here because I am loyal to the king\u2019s government, to report that in the Jerusalem treasuries there are deposited tens of thousands in private funds, which are not the property of the Temple but belong to King Seleucus.\u201d 4When Apollonius learned the details of these things, he praised Simon for his service to the king and went up to Seleucus to inform him of the rich treasure. 5On receiving authority to deal with this matter, he proceeded quickly to our country accompanied by the accursed Simon and a very strong military force. 6He said that he had come with the king\u2019s authority to seize the private funds in the treasury. 7The people indignantly protested his words, considering it outrageous that those who had committed deposits to the sacred treasury should be deprived of them, and did all that they could to prevent it. 8But, uttering threats, Apollonius went on to the Temple. 9While the priests together with women and children were imploring God in the Temple to shield the holy place that was being treated so contemptuously, 10and while Apollonius was going up with his armed forces to seize the money, angels on horseback with lightning flashing from their weapons appeared from heaven, instilling in them great fear and trembling. 11Then Apollonius fell down half dead in the Temple area that was open to all, stretched out his hands toward heaven, and with tears begged the Hebrews to pray for him and propitiate the wrath of the heavenly army. 12For he said that he had committed a sin deserving of death, and that if he were spared he would praise the blessedness of the holy place before all people. 13Moved by these words, the high priest Onias, although otherwise he had scruples about doing so, prayed for him so that King Seleucus would not suppose that Apollonius had been overcome by human treachery and not by divine justice. 14So Apollonius, having been saved beyond all expectations, went away to report to the king what had happened to him.
\n15When King Seleucus died, his son Antiochus Epiphanes succeeded to the throne, an arrogant and terrible man, 16who removed Onias from the priesthood and appointed Onias\u2019s brother Jason as high priest. 17Jason agreed that if the office were conferred on him he would pay the king 3,660 talents annually. 18So the king appointed him high priest and ruler of the nation. 19Jason changed the nation\u2019s way of life and altered its form of government in complete violation of the Law, 20so that not only was a gymnasium constructed at the very citadel of our native land, but also the Temple service was abolished. 21The divine justice was angered by these acts and caused Antiochus himself to make war on them. 22For when he was warring against Ptolemy in Egypt, he heard that a rumor of his death had spread and that the people of Jerusalem had rejoiced greatly. He speedily marched against them, 23and after he had plundered them he issued a decree that if any of them were found observing the ancestral Law they should die. 24When, by means of his decrees, he had not been able in any way to put an end to the people\u2019s observance of the Law, but saw that all his threats and punishments were being disregarded\u201425even to the extent that women, because they had circumcised their sons, were thrown headlong from heights along with their infants, though they had known beforehand that they would suffer this\u201426when, I say, his decrees were despised by the people, he himself tried through torture to compel everyone in the nation to eat defiling foods and to renounce Judaism.
\n5:1The tyrant Antiochus, sitting in state with his counselors on a certain high place, and with his armed soldiers standing around him, 2ordered the guards to seize each and every Hebrew and to compel them to eat pork and food sacrificed to idols. 3If any were not willing to eat defiling food, they were to be broken on the wheel and killed. 4When many persons had been rounded up, one man, Eleazar by name, leader of the flock, was brought before the king. He was a man of priestly family, learned in the Law, advanced in age, and known to many in the tyrant\u2019s court because of his philosophy.
\n5When Antiochus saw him he said, 6\u201cBefore I begin to torture you, old man, I would advise you to save yourself by eating pork, 7for I respect your age and your gray hairs. Although you have had them for so long a time, it does not seem to me that you are a philosopher when you observe the religion of the Jews. 8When nature has granted it to us, why should you abhor eating the very excellent meat of this animal? 9It is senseless not to enjoy delicious things that are not shameful, and wrong to spurn the gifts of nature. 10It seems to me that you will do something even more senseless if, by holding a vain opinion concerning the truth, you continue to despise me to your own hurt. 11Will you not awaken from your foolish philosophy, dispel your futile reasonings, adopt a mind appropriate to your years, philosophize according to the truth of what is beneficial, 12and have compassion on your old age by honoring my humane advice? 13For consider this: if there is some power watching over this religion of yours, it will excuse you from any transgression that arises out of compulsion.\u201d
\n14When the tyrant urged him in this fashion to eat meat unlawfully, Eleazar asked to have a word. 15When he had received permission to speak, he began to address the people as follows: 16\u201cWe, O Antiochus, who have been persuaded to govern our lives by the divine Law, think that there is no compulsion more powerful than our obedience to the Law. 17Therefore we consider that we should not transgress it in any respect. 18Even if, as you suppose, our Law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety. 19Therefore do not suppose that it would be a petty sin if we were to eat defiling food; 20to transgress the Law in matters either small or great is of equal seriousness, 21for in either case the Law is equally despised. 22You scoff at our philosophy as though living by it were irrational, 23but it teaches us self-control, so that we master all pleasures and desires, and it also trains us in courage, so that we endure any suffering willingly; 24it instructs us in justice, so that in all our dealings we act impartially, and it teaches us piety, so that with proper reverence we worship the only living God.
\n25\u201cTherefore we do not eat defiling food; for since we believe that the Law was established by God, we know that in the nature of things the Creator of the world in giving us the Law has shown sympathy toward us. 26He has permitted us to eat what will be most suitable for our lives, but he has forbidden us to eat meats that would be contrary to this. 27It would be tyrannical for you to compel us not only to transgress the Law, but also to eat in such a way that you may deride us for eating defiling foods, which are most hateful to us. 28But you shall have no such occasion to laugh at me, 29nor will I transgress the sacred oaths of my ancestors concerning the keeping of the Law, 30not even if you gouge out my eyes and burn my entrails. 31I am not so old and cowardly as not to be young in reason on behalf of piety. 32Therefore get your torture wheels ready and fan the fire more vehemently! 33I do not so pity my old age as to break the ancestral Law by my own act. 34I will not play false to you, O Law that trained me, nor will I renounce you, beloved self-control. 35I will not put you to shame, philosophical reason, nor will I reject you, honored priesthood and knowledge of the Law. 36You, O king, shall not defile the honorable mouth of my old age, nor my long life lived lawfully. 37My ancestors will receive me as pure, as one who does not fear your violence even to death. 38You may tyrannize the ungodly, but you shall not dominate my religious principles, either by words or through deeds.\u201d
\n6:1When Eleazar in this manner had made eloquent response to the exhortations of the tyrant, the guards who were standing by dragged him violently to the instruments of torture. 2First they stripped the old man, though he remained adorned with the gracefulness of his piety. 3After they had tied his arms on each side they flogged him, 4while a herald who faced him cried out, \u201cObey the king\u2019s commands!\u201d 5But the courageous and noble man, like a true Eleazar, was unmoved, as though being tortured in a dream; 6yet while the old man\u2019s eyes were raised to heaven, his flesh was being torn by scourges, his blood flowing, and his sides were being cut to pieces. 7Although he fell to the ground because his body could not endure the agonies, he kept his reason upright and unswerving. 8One of the cruel guards rushed at him and began to kick him in the side to make him get up again after he fell. 9But he bore the pains and scorned the punishment and endured the tortures. 10Like a noble athlete the old man, while being beaten, was victorious over his torturers; 11in fact, with his face bathed in sweat, and gasping heavily for breath, he amazed even his torturers by his courageous spirit.
\n12At that point, partly out of pity for his old age, 13partly out of sympathy from their acquaintance with him, partly out of admiration for his endurance, some of the king\u2019s retinue came to him and said, 14\u201cEleazar, why are you so irrationally destroying yourself through these evil things? 15We will set before you some cooked meat; save yourself by pretending to eat pork.\u201d
\n16But Eleazar, as though more bitterly tormented by this counsel, cried out: 17\u201cNever may we, the children of Abraham, think so basely that out of cowardice we feign a role unbecoming to us! 18For it would be irrational if having lived in accordance with truth up to old age and having maintained in accordance with Law the reputation of such a life, we should now change our course 19and ourselves become a pattern of impiety to the young by setting them an example in the eating of defiling food. 20It would be shameful if we should survive for a little while and during that time be a laughingstock to all for our cowardice, 21and be despised by the tyrant as unmanly by not contending even to death for our divine Law. 22Therefore, O children of Abraham, die nobly for your religion! 23And you, guards of the tyrant, why do you delay?\u201d
\n24When they saw that he was so courageous in the face of the afflictions, and that he had not been changed by their compassion, the guards brought him to the fire. 25There they burned him with maliciously contrived instruments, threw him down, and poured stinking liquids into his nostrils. 26When he was now burned to his very bones and about to expire, he lifted up his eyes to God and said, 27\u201cYou know, O God, that though I might have saved myself, I am dying in burning torments for the sake of the Law. 28Be merciful to your people, and let our punishment suffice for them. 29Make my blood their purification, and take my life in exchange for theirs.\u201d 30After he said this, the holy man died nobly in his tortures; even in the tortures of death he resisted, by virtue of reason, for the sake of the Law.
\n6:31Admittedly, then, devout reason is sovereign over the emotions. 32For if the emotions had prevailed over reason, we would have testified to their domination. 33But now that reason has conquered the emotions, we properly attribute to it the power to govern. 34It is right for us to acknowledge the dominance of reason when it masters even external agonies. It would be ridiculous to deny it. 35I have proved not only that reason has mastered agonies, but also that it masters pleasures and in no respect yields to them.
\n7:1For like a most skillful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions, 2and though buffeted by the stormings of the tyrant and overwhelmed by the mighty waves of tortures, 3in no way did he turn the rudder of religion until he sailed into the haven of immortal victory. 4No city besieged with many ingenious war machines has ever held out as did that most holy man. Although his sacred life was consumed by tortures and racks, he conquered the besiegers with the shield of his devout reason. 5For in setting his mind firm like a jutting cliff, our father Eleazar broke the maddening waves of the emotions. 6O priest, worthy of the priesthood, you neither defiled your sacred teeth nor profaned your stomach, which had room only for reverence and purity, by eating defiling foods. 7O man in harmony with the Law and philosopher of divine life! 8Such should be those who are administrators of the Law, shielding it with their own blood and noble sweat in sufferings even to death. 9You, father, strengthened our loyalty to the Law through your glorious endurance, and you did not abandon the holiness that you praised, but by your deeds you made your words of divine philosophy credible. 10O aged man, more powerful than tortures; O elder, fiercer than fire; O supreme king over the passions, Eleazar! 11For just as our father Aaron, armed with the censer, ran through the multitude of the people and conquered the fiery angel, 12so the descendant of Aaron, Eleazar, though being consumed by the fire, remained unmoved in his reason. 13Most amazing, indeed, though he was an old man, his body no longer tense and firm, his muscles flabby, his sinews feeble, he became young again 14in spirit through reason; and by reason like that of Isaac he rendered the many-headed rack ineffective. 15O man of blessed age and of venerable gray hair and of Law-abiding life, whom the faithful seal of death has perfected!
\n16If, therefore, because of piety an aged man despised tortures even to death, most certainly devout reason is governor of the emotions. 17Some perhaps might say, \u201cNot all have full command of their emotions, because not all have prudent reason.\u201d 18But as many as attend to religion with a whole heart, these alone are able to control the passions of the flesh, 19since they believe that they, like our patriarchs Abraham and Isaac and Jacob, do not die to God, but live to God. 20No contradiction therefore arises when some persons appear to be dominated by their emotions because of the weakness of their reason. 21What person who lives as a philosopher by the whole rule of philosophy, and trusts in God, 22and knows that it is blessed to endure any suffering for the sake of virtue, would not be able to overcome the emotions through godliness? 23For only the wise and courageous are masters of their emotions.
\n8:1For this is why even the very young, by following a philosophy in accordance with devout reason, have prevailed over the most painful instruments of torture. 2For when the tyrant was conspicuously defeated in his first attempt, being unable to compel an aged man to eat defiling foods, then in violent rage he commanded that others of the Hebrew captives be brought and that any who ate defiling food would be freed after eating, but if any were to refuse, they would be tortured even more cruelly.
\n3When the tyrant had given these orders, seven brothers\u2014handsome, modest, noble, and accomplished in every way\u2014were brought before him along with their aged mother. 4When the tyrant saw them, grouped about their mother as though a chorus, he was pleased with them. And struck by their appearance and nobility, he smiled at them and summoned them nearer and said, 5\u201cYoung men, with favorable feelings I admire each and every one of you and greatly respect the beauty and the number of such brothers. Not only do I advise you not to display the same madness as that of the old man who has just been tortured, but I also exhort you to yield to me and enjoy my friendship. 6Just as I am able to punish those who disobey my orders, so I can be a benefactor to those who obey me. 7Trust me, then, and you will have positions of authority in my government if you will renounce the ancestral tradition of your national life. 8Enjoy your youth by adopting the Greek way of life and by changing your manner of living. 9But if by disobedience you rouse my anger, you will compel me to destroy each and every one of you with dreadful punishments through tortures. 10Therefore take pity on yourselves. Even I, your enemy, have compassion for your youth and handsome appearance. 11Will you not consider this, that if you disobey, nothing remains for you but to die on the rack?\u201d
\n12When he had said these things, he ordered the instruments of torture to be brought forward so as to persuade them out of fear to eat the defiling food. 13When the guards had placed before them wheels and joint-dislocators, rack and hooks and catapults and caldrons, braziers and thumbscrews and iron claws and wedges and bellows, the tyrant resumed speaking: 14\u201cBe afraid, young fellows; whatever justice you revere will be merciful to you when you transgress under compulsion.\u201d
\n15But when they had heard the inducements and saw the dreadful devices, not only were they not afraid, but they also opposed the tyrant with their own philosophy, and by their right reasoning nullified his tyranny. 16Let us consider, on the other hand, what arguments might have been used if some of them had been cowardly and unmanly. Would they not have been the following? 17\u201cO wretches that we are and so senseless! Since the king has summoned and exhorted us to accept kind treatment if we obey him, 18why do we take pleasure in vain resolves and venture upon a disobedience that brings death? 19O men and brothers, should we not fear the instruments of torture and consider the threats of torments, and give up this vain opinion and this arrogance that threatens to destroy us? 20Let us take pity on our youth and have compassion on our mother\u2019s age; 21and let us seriously consider that if we disobey we are dead! 22Also, divine justice will excuse us for fearing the king when we are under compulsion. 23Why do we banish ourselves from this most pleasant life and deprive ourselves of this delightful world? 24Let us not struggle against compulsion or take hollow pride in being put to the rack. 25Not even the Law itself would arbitrarily put us to death for fearing the instruments of torture. 26Why does such contentiousness excite us and such a fatal stubbornness please us, when we can live in peace if we obey the king?\u201d
\n27But the youths, though about to be tortured, neither said any of these things nor even seriously considered them. 28For they were contemptuous of the emotions and sovereign over agonies, 29so that as soon as the tyrant had ceased counseling them to eat defiling food, all with one voice together, as from one mind, said:
\n9:1\u201cWhy do you delay, O tyrant? For we are ready to die rather than transgress our ancestral commandments; 2we are obviously putting our forebears to shame unless we should practice ready obedience to the Law and to Moses our counselor. 3Tyrant and counselor of lawlessness, in your hatred for us do not pity us more than we pity ourselves. 4For we consider this pity of yours, which insures our safety through transgression of the Law, to be more grievous than death itself. 5You are trying to terrify us by threatening us with death by torture, as though a short time ago you learned nothing from Eleazar. 6And if the aged men of the Hebrews because of their religion lived piously while enduring torture, it would be even more fitting that we young men should die despising your coercive tortures, which our aged instructor also overcame. 7Therefore, tyrant, put us to the test; and if you take our lives because of our religion, do not suppose that you can injure us by torturing us. 8For we, through this severe suffering and endurance, shall have the prize of virtue and shall be with God, on whose account we suffer; 9but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire.\u201d
\n10When they had said these things, the tyrant was not only indignant, as at those who are disobedient, but also infuriated, as at those who are ungrateful. 11Then at his command the guards brought forward the eldest, and having torn off his tunic, they bound his hands and arms with thongs on each side. 12When they had worn themselves out beating him with scourges, without accomplishing anything, they placed him upon the wheel. 13When the noble youth was stretched out around this, his limbs were dislocated, 14and with every member disjointed he denounced the tyrant, saying, 15\u201cMost abominable tyrant, enemy of heavenly justice, savage of mind, you are mangling me in this manner, not because I am a murderer, or as one who acts impiously, but because I protect the divine Law.\u201d 16And when the guards said, \u201cAgree to eat so that you may be released from the tortures,\u201d 17he replied, \u201cYou abominable lackeys, your wheel is not so powerful as to strangle my reason. Cut my limbs, burn my flesh, and twist my joints; 18through all these tortures I will convince you that children of the Hebrews alone are invincible where virtue is concerned.\u201d 19While he was saying these things, they spread fire under him, and while fanning the flames they tightened the wheel further. 20The wheel was completely smeared with blood, and the heap of coals was being quenched by the drippings of gore, and pieces of flesh were falling off the axles of the machine. 21Although the ligaments joining his bones were already severed, the courageous youth, worthy of Abraham, did not groan, 22but as though transformed by fire into immortality, he nobly endured the rackings. 23\u201cImitate me, brothers,\u201d he said. \u201cDo not leave your post in my struggle or renounce our courageous family ties. 24Fight the sacred and noble battle for religion. Thereby the just Providence of our ancestors may become merciful to our nation and take vengeance on the accursed tyrant.\u201d 25When he had said this, the saintly youth broke the thread of life.
\n26While all were marveling at his courageous spirit, the guards brought in the next eldest, and after fitting themselves with iron gauntlets having sharp hooks, they bound him to the torture machine and catapult. 27Before torturing him, they inquired if he were willing to eat, and they heard his noble decision. 28These leopardlike beasts tore out his sinews with the iron hands, flayed all his flesh up to his chin, and tore away his scalp. But he steadfastly endured this agony and said, 29\u201cHow sweet is any kind of death for the religion of our ancestors!\u201d 30To the tyrant he said, \u201cDo you not think, you most savage tyrant, that you are being tortured more than I, as you see the arrogant design of your tyranny being defeated by our endurance for the sake of religion? 31I lighten my pain by the joys that come from virtue, 32but you suffer torture by the threats that come from impiety. You will not escape, you most abominable tyrant, the judgments of the divine wrath.\u201d
\n10:1When he too had endured a glorious death, the third was led in, and many repeatedly urged him to save himself by tasting the meat. 2But he shouted, \u201cDo you not know that the same father begot me as well as those who died, and the same mother bore me, and that I was brought up on the same teachings? 3I do not renounce the noble kinship that binds me to my brothers.\u201d 4\u20135Enraged by the man\u2019s boldness, they disjointed his hands and feet with their instruments, dismembering him by prying his limbs from their sockets 6and breaking his fingers and arms and legs and elbows. 7Since they were not able in any way to break his spirit, they abandoned the instruments and scalped him with their fingernails in a Scythian fashion. 8They immediately brought him to the wheel, and while his vertebrae were being dislocated by this, he saw his own flesh torn all around and drops of blood flowing from his entrails. 9When he was about to die, he said, 10\u201cWe, most abominable tyrant, are suffering because of our godly training and virtue, 11but you, because of your impiety and bloodthirstiness, will undergo unceasing torments.\u201d
\n12When he too had died in a manner worthy of his brothers, they dragged in the fourth, saying, 13\u201cAs for you, do not give way to the same insanity as your brothers, but obey the king and save yourself.\u201d 14But he said to them, \u201cYou do not have a fire hot enough to make me play the coward. 15No\u2014by the blessed death of my brothers, by the eternal destruction of the tyrant, and by the everlasting life of the pious, I will not renounce our noble family ties. 16Contrive tortures, tyrant, so that you may learn from them that I am a brother to those who have just now been tortured.\u201d 17When he heard this, the bloodthirsty, murderous, and utterly abominable Antiochus gave orders to cut out his tongue. 18But he said, \u201cEven if you remove my organ of speech, God hears also those who are mute. 19See, here is my tongue; cut it off, for in spite of this you will not make our reason speechless. 20Gladly, for the sake of God, we let our bodily members be mutilated. 21God will visit you swiftly, for you are cutting out a tongue that has been melodious with divine hymns.\u201d
\n11:1When he too died, after being cruelly tortured, the fifth leaped up, saying, 2\u201cI will not refuse, tyrant, to be tortured for the sake of virtue. 3I have come of my own accord, so that by murdering me you will incur punishment from the heavenly justice for even more crimes. 4Hater of virtue, hater of humankind, for what act of ours are you destroying us in this way? 5Is it because we revere the Creator of all things and live according to his virtuous Law? 6But these deeds deserve honors, not tortures.\u201d 7\u20139While he was saying these things, the guards bound him and dragged him to the catapult; 10they tied him to it on his knees, and fitting iron clamps on them, they twisted his back around the wedge on the wheel, so that he was completely curled back like a scorpion, and all his members were disjointed. 11In this condition, gasping for breath and in anguish of body, 12he said, \u201cTyrant, they are splendid favors that you grant us against your will, because through these noble sufferings you give us an opportunity to show our endurance for the Law.\u201d
\n13When he too had died, the sixth, a mere boy, was led in. When the tyrant inquired whether he was willing to eat and be released, he said, 14\u201cI am younger in age than my brothers, but I am their equal in mind. 15Since to this end we were born and bred, we ought likewise to die for the same principles. 16So if you intend to torture me for not eating defiling foods, go on torturing!\u201d 17When he had said this, they led him to the wheel. 18He was carefully stretched tight upon it, his back was broken, and he was roasted from underneath. 19To his back they applied sharp spits that had been heated in the fire, and pierced his ribs so that his entrails were burned through. 20While being tortured he said, \u201cO contest befitting holiness, in which so many of us brothers have been summoned to an arena of sufferings for religion and in which we have not been defeated! 21For religious knowledge, O tyrant, is invincible. 22I also, equipped with nobility, will die with my brothers, 23and I myself will bring a great avenger upon you, you inventor of tortures and enemy of those who are truly devout. 24We six boys have paralyzed your tyranny. 25Since you have not been able to persuade us to change our mind or to force us to eat defiling foods, is not this your downfall? 26Your fire is cold to us, and the catapults painless, and your violence powerless. 27For it is not the guards of the tyrant but those of the divine Law that are set over us; therefore, unconquered, we hold fast to reason.\u201d
\n12:1When he too, thrown into the caldron, had died a blessed death, the seventh and youngest of all came forward. 2Even though the tyrant had been vehemently reproached by the brothers, he felt strong compassion for this child when he saw that he was already in fetters. He summoned him to come nearer and tried to persuade him, saying, 3\u201cYou see the result of your brothers\u2019 stupidity, for they died in torments because of their disobedience. 4You too, if you do not obey, will be miserably tortured and die before your time, 5but if you yield to persuasion you will be my friend and a leader in the government of the kingdom.\u201d 6When he had thus appealed to him, he sent for the boy\u2019s mother to show compassion on her who had been bereaved of so many sons and to influence her to persuade the surviving son to obey and save himself. 7But when his mother had exhorted him in the Hebrew language, as we shall tell a little later, 8he said, \u201cLet me loose, let me speak to the king and to all his friends that are with him.\u201d 9Extremely pleased by the boy\u2019s declaration, they freed him at once. 10Running to the nearest of the braziers, 11he said, \u201cYou profane tyrant, most impious of all the wicked, since you have received good things and also your kingdom from God, were you not ashamed to murder his servants and torture on the wheel those who practice religion? 12Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go. 13As a man, were you not ashamed, you most savage beast, to cut out the tongues of men who have feelings like yours and are made of the same elements as you, and to maltreat and torture them in this way? 14Surely they by dying nobly fulfilled their service to God, but you will wail bitterly for having killed without cause the contestants for virtue.\u201d 15Then because he too was about to die, he said, 16\u201cI do not desert the excellent example of my brothers, 17and I call on the God of our ancestors to be merciful to our nation; 18but on you he will take vengeance both in this present life and when you are dead.\u201d 19After he had uttered these imprecations, he flung himself into the braziers and so ended his life.
\n13:1Since, then, the seven brothers despised sufferings even unto death, everyone must concede that devout reason is sovereign over the emotions. 2For if they had been slaves to their emotions and had eaten defiling food, we would say that they had been conquered by these emotions. 3But in fact it was not so. Instead, by reason, which is praised before God, they prevailed over their emotions. 4The supremacy of the mind over these cannot be overlooked, for the brothers mastered both emotions and pains. 5How then can one fail to confess the sovereignty of right reason over emotion in those who were not turned back by fiery agonies? 6For just as towers jutting out over harbors hold back the threatening waves and make it calm for those who sail into the inner basin, 7so the seven-towered right reason of the youths, by fortifying the harbor of religion, conquered the tempest of the emotions. 8For they constituted a holy chorus of religion and encouraged one another, saying, 9\u201cBrothers, let us die like brothers for the sake of the Law; let us imitate the three youths in Assyria who despised the same ordeal of the furnace. 10Let us not be cowardly in the demonstration of our piety.\u201d 11While one said, \u201cCourage, brother,\u201d another said, \u201cBear up nobly,\u201d 12and another reminded them, \u201cRemember whence you came, and the father by whose hand Isaac would have submitted to being slain for the sake of religion.\u201d 13Each of them and all of them together looking at one another, cheerful and undaunted, said, \u201cLet us with all our hearts consecrate ourselves to God, who gave us our lives, and let us use our bodies as a bulwark for the Law. 14Let us not fear him who thinks he is killing us, 15for great is the struggle of the soul and the danger of eternal torment lying before those who transgress the commandment of God. 16Therefore let us put on the full armor of self-control, which is divine reason. 17For if we so die, Abraham and Isaac and Jacob will welcome us, and all the fathers will praise us.\u201d 18Those who were left behind said to each of the brothers who were being dragged away, \u201cDo not put us to shame, brother, or betray the brothers who have died before us.\u201d
\n19You are not ignorant of the affection of family ties, which the divine and all-wise Providence has bequeathed through the fathers to their descendants and which was implanted in the mother\u2019s womb. 20There each of the brothers spent the same length of time and was shaped during the same period of time; and growing from the same blood and through the same life, they were brought to the light of day. 21When they were born after an equal time of gestation, they drank milk from the same fountains. From such embraces brotherly loving souls are nourished; 22and they grow stronger from this common nurture and daily companionship, and from both general education and our discipline in the Law of God.
\n23Therefore, when sympathy and brotherly affection had been so established, the brothers were the more sympathetic to one another. 24Since they had been educated by the same Law and trained in the same virtues and brought up in right living, they loved one another all the more. 25A common zeal for nobility strengthened their goodwill toward one another, and their concord, 26because they could make their brotherly love more fervent with the aid of their religion. 27But although nature and companionship and virtuous habits had augmented the affection of family ties, those who were left endured for the sake of religion, while watching their brothers being maltreated and tortured to death. 14:1Furthermore, they encouraged them to face the torture, so that they not only despised their agonies, but also mastered the emotions of brotherly love.
\n2O reason, more royal than kings and freer than the free! 3O sacred and harmonious concord of the seven brothers on behalf of religion! 4None of the seven youths proved coward or shrank from death, 5but all of them, as though running the course toward immortality, hastened to death by torture. 6Just as the hands and feet are moved in harmony with the guidance of the mind, so those holy youths, as though moved by an immortal spirit of devotion, agreed to go to death for its sake. 7O most holy seven, brothers in harmony! For just as the seven days of creation move in choral dance around religion, 8so these youths, forming a chorus, encircled the sevenfold fear of tortures and dissolved it. 9Even now, we ourselves shudder as we hear of the suffering of these young men; they not only saw what was happening, not only heard the direct word of threat, but also bore the sufferings patiently, and in agonies of fire at that. 10What could be more excruciatingly painful than this? For the power of fire is intense and swift, and it consumed their bodies quickly.
\n14:11Do not consider it amazing that reason had full command over these men in their tortures, since the mind of woman despised even more diverse agonies, 12for the mother of the seven young men bore up under the rackings of each one of her children. 13Observe how complex is a mother\u2019s love for her children, which draws everything toward an emotion felt in her inmost parts. 14Even unreasoning animals, as well as human beings, have a sympathy and parental love for their offspring. 15For example, among birds, the ones that are tame protect their young by building on the housetops, 16and the others, by building in precipitous chasms and in holes and tops of trees, hatch the nestlings and ward off the intruder. 17If they are not able to keep the intruder away, they do what they can to help their young by flying in circles around them in the anguish of love, warning them with their own calls. 18And why is it necessary to demonstrate sympathy for children by the example of unreasoning animals, 19since even bees at the time for making honeycombs defend themselves against intruders and, as though with an iron dart, sting those who approach their hive and defend it even to the death? 20But sympathy for her children did not sway the mother of the young men; she was of the same mind as Abraham.
\n15:1O reason of the children, tyrant over the emotions! O religion, more desirable to the mother than her children! 2Two courses were open to this mother, that of religion, and that of preserving her seven sons for a time, as the tyrant had promised. 3She loved religion more, the religion that preserves them for eternal life according to God\u2019s promise. 4In what manner might I express the emotions of parents who love their children? We impress upon the character of a small child a wondrous likeness both of mind and of form. Especially is this true of mothers, who because of their birth pangs have a deeper sympathy toward their offspring than do the fathers. 5Considering that mothers are the weaker sex and give birth to many, they are more devoted to their children. 6The mother of the seven boys, more than any other mother, loved her children. In seven pregnancies she had implanted in herself tender love toward them, 7and because of the many pains she suffered with each of them she had sympathy for them; 8yet because of the fear of God she disdained the temporary safety of her children. 9Not only so, but also because of the nobility of her sons and their ready obedience to the Law, she felt a greater tenderness toward them. 10For they were righteous and self-controlled and brave and magnanimous, and loved their brothers and their mother, so that they obeyed her even to death in keeping the ordinances.
\n11Nevertheless, though so many factors influenced the mother to suffer with them out of love for her children, in the case of none of them were the various tortures strong enough to pervert her reason. 12But each child separately and all of them together the mother urged on to death for religion\u2019s sake. 13O sacred nature and affection of parental love, yearning of parents toward offspring, nurture and indomitable suffering by mothers! 14This mother, who saw them tortured and burned one by one, because of religion did not change her attitude. 15She watched the flesh of her children being consumed by fire, their toes and fingers scattered on the ground, and the flesh of the head to the chin exposed like masks.
\n16O mother, tried now by more bitter pains than even the birth pangs you suffered for them! 17O woman, who alone gave birth to such complete devotion! 18When the firstborn breathed his last, it did not turn you aside, nor when the second in torments looked at you piteously nor when the third expired; 19nor did you weep when you looked at the eyes of each one in his tortures gazing boldly at the same agonies, and saw in their nostrils the signs of the approach of death. 20When you saw the flesh of children burned upon the flesh of other children, severed hands upon hands, scalped heads upon heads, and corpses fallen on other corpses, and when you saw the place filled with many spectators of the torturings, you did not shed tears. 21Neither the melodies of sirens nor the songs of swans attract the attention of their hearers as did the voices of the children in torture calling to their mother. 22How great and how many torments the mother then suffered as her sons were tortured on the wheel and with the hot irons! 23But devout reason, giving her heart a man\u2019s courage in the very midst of her emotions, strengthened her to disregard, for the time, her parental love.
\n24Although she witnessed the destruction of seven children and the ingenious and various rackings, this noble mother disregarded all these because of faith in God. 25For as in the council chamber of her own soul she saw mighty advocates\u2014nature, family, parental love, and the rackings of her children\u201426this mother held two ballots, one bearing death and the other deliverance for her children. 27She did not approve the deliverance that would preserve the seven sons for a short time, 28but as the daughter of God-fearing Abraham she remembered his fortitude.
\n29O mother of the nation, vindicator of the Law and champion of religion, who carried away the prize of the contest in your heart! 30O more noble than males in steadfastness, and more courageous than men in endurance! 31Just as Noah\u2019s ark, carrying the world in the universal flood, stoutly endured the waves, 32so you, O guardian of the Law, overwhelmed from every side by the flood of your emotions and the violent winds, the torture of your sons, endured nobly and withstood the wintry storms that assail religion.
\n16:1If, then, a woman, advanced in years and mother of seven sons, endured seeing her children tortured to death, it must be admitted that devout reason is sovereign over the emotions. 2Thus I have demonstrated not only that men have ruled over the emotions, but also that a woman has despised the fiercest tortures. 3The lions surrounding Daniel were not so savage, nor was the raging fiery furnace of Mishael so intensely hot, as was her innate parental love, inflamed as she saw her seven sons tortured in such varied ways. 4But the mother quenched so many and such great emotions by devout reason.
\n5Consider this also: If this woman, though a mother, had been fainthearted, she would have mourned over them and perhaps spoken as follows: 6\u201cO how wretched am I and many times unhappy! After bearing seven children, I am now the mother of none! 7O seven childbirths all in vain, seven profitless pregnancies, fruitless nurturings and wretched nursings! 8In vain, my sons, I endured many birth pangs for you, and the more grievous anxieties of your upbringing. 9Alas for my children, some unmarried, others married and without offspring. I shall not see your children or have the happiness of being called grandmother. 10Alas, I who had so many and beautiful children am a widow and alone, with many sorrows. 11And when I die, I shall have none of my sons to bury me.\u201d
\n12Yet that holy and God-fearing mother did not wail with such a lament for any of them, nor did she dissuade any of them from dying, nor did she grieve as they were dying. 13On the contrary, as though having a mind like adamant and giving rebirth for immortality to the whole number of her sons, she implored them and urged them on to death for the sake of religion. 14O mother, soldier of God in the cause of religion, elder and woman! By steadfastness you have conquered even a tyrant, and in word and deed you have proved more powerful than a man. 15For when you and your sons were arrested together, you stood and watched Eleazar being tortured, and said to your sons in the Hebrew language, 16\u201cMy sons, noble is the contest to which you are called to bear witness for the nation. Fight zealously for our ancestral Law. 17For it would be shameful if, while an aged man endures such agonies for the sake of religion, you young men were to be terrified by tortures. 18Remember that it is through God that you have had a share in the world and have enjoyed life, 19and therefore you ought to endure any suffering for the sake of God. 20For his sake also our father Abraham was zealous to sacrifice his son Isaac, the ancestor of our nation; and when Isaac saw his father\u2019s hand wielding a knife and descending upon him, he did not cower. 21Daniel the righteous was thrown to the lions, and Hananiah, Azariah, and Mishael were hurled into the fiery furnace and endured it for the sake of God. 22You too must have the same faith in God and not be grieved. 23It is unreasonable for people who have religious knowledge not to withstand pain.\u201d
\n24By these words the mother of the seven encouraged and persuaded each of her sons to die rather than violate God\u2019s commandment. 25They knew also that those who die for the sake of God live to God, as do Abraham and Isaac and Jacob and all the patriarchs.
\n17:1Some of the guards said that when she also was about to be seized and put to death she threw herself into the flames so that no one might touch her body.
\n2O mother, who with your seven sons nullified the violence of the tyrant, frustrated his evil designs, and showed the courage of your faith! 3Nobly set like a roof on the pillars of your sons, you held firm and unswerving against the earthquake of the tortures. 4Take courage, therefore, O holy-minded mother, maintaining firm an enduring hope in God. 5The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your starlike seven sons to piety, stand in honor before God and are firmly set in heaven with them. 6For your children were true descendants of father Abraham.
\n17:7If it were possible for us to paint the history of your religion as an artist might, would not those who first beheld it have shuddered as they saw the mother of the seven children enduring their varied tortures to death for the sake of religion? 8Indeed it would be proper to inscribe on their tomb these words as a reminder to the people of our nation: 9\u201cHere lie buried an aged priest and an aged woman and seven sons, because of the violence of the tyrant who wished to destroy the way of life of the Hebrews. 10They vindicated their nation, looking to God and enduring torture even to death.\u201d
\n11Truly the contest in which they were engaged was divine, 12for on that day virtue gave the awards and tested them for their endurance. The prize was immortality in endless life. 13Eleazar was the first contestant, the mother of the seven sons entered the competition, and the brothers contended. 14The tyrant was the antagonist, and the world and the human race were the spectators. 15Reverence for God was victor and gave the crown to its own athletes. 16Who did not admire the athletes of the divine legislation? Who were not amazed?
\n17The tyrant himself and all his council marveled at their endurance, 18because of which they now stand before the divine throne and live the life of eternal blessedness. 19For Moses says, \u201cAll who are consecrated are under your hands.\u201d 20These, then, who have been consecrated for the sake of God, are honored, not only with this honor, but also by the fact that because of them our enemies did not rule over our nation, 21the tyrant was punished, and the homeland purified\u2014they having become, as it were, a ransom for the sin of our nation. 22And through the blood of those devout ones and their death as an atoning sacrifice, divine Providence preserved Israel that previously had been mistreated. 23For the tyrant Antiochus, when he saw the courage of their virtue and their endurance under the tortures, proclaimed them to his soldiers as an example for their own endurance, 24and this made them brave and courageous for infantry battle and siege, and he ravaged and conquered all his enemies.
\n18:1O Israelite children, offspring of the seed of Abraham, obey this Law and exercise piety in every way, 2knowing that devout reason is master of all emotions, not only of sufferings from within, but also of those from without. 3Therefore those who gave over their bodies in suffering for the sake of religion were not only admired by mortals, but also were deemed worthy to share in a divine inheritance. 4Because of them the nation gained peace, and by reviving observance of the Law in the homeland they ravaged the enemy. 5The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians.
\n18:6The mother of seven sons expressed also these principles to her children: 7\u201cI was a pure virgin and did not go outside my father\u2019s house; but I guarded the rib from which woman was made. 8No seducer corrupted me on a desert plain, nor did the destroyer, the deceitful serpent, defile the purity of my virginity. 9In the time of my maturity I remained with my husband, and when these sons had grown up their father died. A happy man was he, who lived out his life with good children and did not have the grief of bereavement. 10While he was still with you, he taught you the Law and the Prophets. 11He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and about Joseph in prison. 12He told you of the zeal of Phinehas, and he taught you about Hananiah, Azariah, and Mishael in the fire. 13He praised Daniel in the den of the lions and blessed him. 14He reminded you of the Scripture of Isaiah, which says, \u2018Even though you go through the fire, the flame shall not consume you.\u2019 15He sang to you songs of the psalmist David, who said, \u2018Many are the afflictions of the righteous.\u2019 16He recounted to you Solomon\u2019s proverb, \u2018There is a tree of life for those who do his will.\u2019 17He confirmed the query of Ezekiel, \u2018Shall these dry bones live?\u2019 18For he did not forget to teach you the song that Moses taught, which says, 19\u2018I kill and I make alive: this is your life and the length of your days.\u2019 \u201d
\n18:20O bitter was that day\u2014and yet not bitter\u2014when that bitter tyrant of the Greeks quenched fire with fire in his cruel caldrons, and in his burning rage brought those seven sons of the daughter of Abraham to the catapult and back again to more tortures, 21pierced the pupils of their eyes and cut out their tongues, and put them to death with various tortures. 22For these crimes divine justice pursued and will pursue the accursed tyrant. 23But the sons of Abraham with their victorious mother are gathered together into the chorus of the fathers and have received pure and immortal souls from God, 24to whom be glory forever and ever. Amen.<\/p>\n
Wisdom Literature from the Qumran Library<\/p>\n
Armin Lange<\/p>\n
From Egypt to Mesopotamia a shared school philosophy can be observed in the ancient Near Eastern cultures, one that is called \u201cWisdom\u201d today. Wisdom philosophy expressed itself differently in various ancient Near Eastern cultures and exerted a significant influence on Greek (e.g., Hesiod) and Greco-Roman thought (e.g., the Stoa). In the preexilic kingdoms of Israel and Judah, sages and sapiential literature were at home in the royal courts (cf. Prov. 25:1), where court officials, diplomats, and politicians were trained as scribes and sages. After the Davidic monarchy ceased to exist, Wisdom found its new home in the postexilic Temple and developed strong ties with the priesthood.
\nWisdom philosophy was didactic in its intent. Originally, Wisdom gained its insights through experience, which were articulated in the form of proverbs that were in turn gathered in collections such as Prov. 10:1\u201322:16. That Wisdom gained its knowledge out of experience explains why early as well as late Jewish Wisdom Literature gives practical advice for all areas of life, be it how to motivate workers or how to deal with loans (e.g., 4Q416 Instructionb 2 i\u2013iii). Out of this heuristic, or experience-based, approach, Wisdom developed a whole system of thought characterized by the idea of a structured and ordered universe. The central element of the universal order is the act-consequence correlation; that is, the idea that those who do good will fare well. Prov. 10:2 was written in this spirit: \u201cIll-gotten wealth is of no avail, but righteousness saves from death.\u201d God is perceived as the guarantor of the act-consequence correlation. Hence, Wisdom employs experience to construe the universe.
\nAfter Wisdom reached its heuristically developed system, the sages used it as a tool to understand new experiences. But when these new experiences did not agree with the construed order of the universe, Wisdom suffered cognitive crises. To cope with these crises, the sages developed new understandings of the universe\u2019s order, resulting in paradigm shifts in Wisdom thought.
\nSeveral of these paradigm shifts are documented in the Hebrew Bible and other ancient Jewish literature. In Persian times, proverb collections changed in character. Preexilic compilations of proverbs were more or less unstructured, but such collections from Persian times on are organized more thematically and point to a rethinking of wisdom philosophy. The sapiential order of the universe is now thought of as preexistent and is manifest both in the ethical and in the natural order (Prov. 3:19\u201320; 8:22\u201331). God is perceived not just as the guarantor of the universe\u2019s order but as actively rewarding the just and punishing the wicked (cf. 3:33\u201335). Hence, the fear of God becomes an ethical key to knowledge: \u201cThe fear of the LORD is the beginning of knowledge\u201d (1:7). This theologization of sapiential thought finds its way into authoritative literature. In this new worldview, the suffering of the just is understood as a trial (Job 1\u20132; 42:7\u201317).
\nThe famous dialogues of the book of Job (3:1\u201342:6) go beyond such an easy answer to the question of theodicy. After several debates with his friends, Job abandons the idea of an act-consequence correlation and demands a personal relation of the just with God instead of a successful life. Accordingly, God reveals himself to Job in Job 38\u201341. In Hellenistic times, the book of Ecclesiastes purports a more pessimistic approach to theodicy. Ecclesiastes perceives God as unpredictable. The sapiential order of the universe exists but remains inaccessible to humans. What is left for the wise is to be scared of the incomprehensible Deity and to enjoy the few chance events of joy granted to humans.
\nWhile both Job and Ecclesiastes mark an epistemological crisis of Wisdom thought, most Wisdom texts advocate a different solution to this crisis, which is characterized as Torah Wisdom today. Unlike Job, they do not opt for a personal relation or encounter with God but refer to the Torah instead. For this Torah Wisdom, the Torah becomes the revelation of Wisdom at Mount Sinai as the ethical and natural order of the universe. A prominent example is Sir. 24. After a long passage in which Wisdom as the personified and preexistent order of the universe praises itself, Ben Sira explains: \u201cAll this is the book of the covenant of the Most High God, the law which Moses commanded us as an inheritance for the congregations of Jacob\u201d (Sir. 24:23 RSV).
\nThis identification of Wisdom with the Torah is very much evident in the Wisdom texts from the Qumran library, although the idea is not set forth as explicitly as it is in Sir. 24. But the Qumran Wisdom texts refer to Jewish Scripture more often than does sapiential literature from Persian times.
\nBoth personal and political experiences conflicted with the idea of Torah Wisdom: in neither one\u2019s own life nor in the history of Judah did adherence to the Torah result in prosperity and peace. Although Ps. 73 does not mention the identification of Wisdom and Torah, it foreshadows the answers given in Qumran Wisdom texts in several ways. The psalmist claims that a visit to the Jerusalem sanctuary showed him how the seemingly prosperous and successful life of the wicked will end: \u201cUntil I go into the sanctuary of God; then I will perceive their end. Indeed, you will put them in slippery places; you will let them fall to ruin\u201d (Ps. 73:17\u201318, author\u2019s translation). While the psalm speaks only of an unqualified future during the lifetime of the wicked, the Wisdom texts from the Qumran library expect the punishment of the wicked and the rewards for the pious in the eschaton (time of judgment). This eschatologization of Torah Wisdom is characteristic of all of the better preserved Wisdom texts from Qumran.
\nBy way of the end of times, history is introduced as a new element into sapiential thought, and merged for the first time with cosmology. Now the course of history as well as the cosmological and eschatological conflict between good and evil become part of the sapiential order of the universe. But Ps. 73 foreshadows another aspect of the Wisdom Literature found in Qumran. In Ps. 73, the psalmist gains his knowledge about the future punishment of the wicked in the Jerusalem Temple. The Qumran Wisdom texts display an atypical cultic interest.
\nThe Qumran Wisdom texts respond to epistemological problems of Ecclesiastes also in another way. They developed the idea of the raz nihyeh, the \u201cmystery of being and becoming\u201d (see comment on 4Q417 1 i 6). The skeptic Ecclesiastes did not deny the existence of the sapiential order of the universe but claimed that humans do not have access to it. Texts like Musar leMevin and Book of Mysteries from the Qumran library describe the order of the universe as a mystery that is not easily understood; only sages like the mevin (who have special knowledge or expertise) have access to it.<\/p>\n
Authorship and History<\/p>\n
Wisdom texts from the Qumran library are almost all of non-Essene origin; that is, they were not composed by the community that lived at Qumran. But they exerted a significant influence on Essene thought. A good example is the Teaching of the Two Spirits (1QS 3:13\u20134:26), a non-Essene treatise incorporated into the famous Rule of the Community. This work develops the thought of Musar leMevin and Book of Mysteries into a dualistic worldview that in turn influenced the Qumran community.
\nIn total, 27 manuscripts of 17 Wisdom texts were found in the 11 caves from Qumran and one copy of the book of Sirach at Masada:<\/p>\n
Musar leMevin (1Q26 Instruction; 4Q415\u201318, 418a Instructiona-e; 4Q418c Instructionf?; 4Q423 Instructiong)
\nBook of Mysteries (1Q27 Mysteries; 4Q299\u2013300 Mysteriesa-b; 4Q301 Mysteriesc)
\nBen Sira (Sirach; 2Q18 Ben Sira; Mas1h Ben Sira)
\n4Q184 Wiles of the Wicked Woman
\n4Q185 Sapiential Work
\n4Q298 Words of the Maskil to All Sons of Dawn
\n4Q302 Admonitory Parable
\n4Q303 Meditation on Creation A
\n4Q305 Meditation on Creation C
\n4Q411 Sapiential Hymn
\n4Q412 Sapiential-Didactic Work A
\n4Q413 Composition Concerning Divine Providence
\n4Q424 Instruction-like Composition B
\n4Q425 Sapiential-Didactic Work B
\n4Q426 Sapiential-Hymnic Work A
\n4Q473 The Two Ways
\n4Q525 Beatitudes<\/p>\n
Most of these texts are very damaged. Even in the case of the better preserved ones, often only one or two fragments provide a coherent text. For this reason only some fragments of the better-preserved manuscripts are translated and commented in the pages that follow. In the translations, single, double, and dotted underlines indicate overlaps between various manuscripts.<\/p>\n
SUGGESTED READING<\/p>\n
Crenshaw, James L. Education in Ancient Israel: Across the Deadening Silence. Anchor Bible Reference Library. New York: Doubleday, 1998.
\nGarc\u00eda Mart\u00ednez, Florentino, ed. Wisdom and Apocalypticism in the Dead Sea Scrolls and in the Biblical Tradition. Bibliotheca Ephemeridum Theologicarum Lovaniensium 168. Louvain: Peeters, 2003.
\nGoff, Matthew J. Discerning Wisdom: The Sapiential Literature of the Dead Sea Scrolls. Vetus Testamentum Supplement 116. Leiden: Brill, 2007.
\nHarrington, Daniel J. Wisdom Texts from Qumran. Literature of the Dead Sea Scrolls. London: Routledge, 1996.
\nHempel, Charlotte, Armin Lange, and Hermann Lichtenberger, eds. The Wisdom Texts from Qumran and the Development of Sapiential Thought. Bibliotheca Ephemeridum Theologicarum Lovaniensium 159. Louvain: Peeters, 2002.
\nVon Rad, Gerhard. Wisdom in Israel. Translated by James D. Martin. Nashville TN: Abingdon, 1972.<\/p>\n
Wiles of the Wicked Woman<\/p>\n
Of this text only one fragmentary manuscript from the end of the 1st century BCE is extant (4Q184). Fragment 1 could preserve the beginning of the scroll, as its right hand margin was sewn into a small handle. The setting and date of Wiles of the Wicked Woman are very difficult to determine due to the general character of its deliberations, the lack of historical references, and the deterioration of its single manuscript. Its dualistic thought and its concerns with the commandments of the Jewish law are a combination that is typical for Jewish Wisdom texts from Hellenistic times.<\/p>\n
Significance<\/p>\n
Many scholars think that this text should be interpreted allegorically or symbolically. It is true that Wiles paints the whore as a demonic power. She lures righteous men into fangs of a dark otherworld, which other ancient Jewish texts describe as the reign of Belial. But the main concern of Wiles is not the prostitute but the effect that prostitution has on the prostitute\u2019s clients, that is, it lures them into a life against the Torah. The text could hardly be more detached from the reality of prostitution in Hellenistic times. Most prostitutes, especially the street prostitutes and those working in bordellos, were forced into their trade either by social circumstances or by way of slavery. Wiles condemns the female victims of ancient sex trafficking. Prostitutes were the victims of a patriarchal society and were sexually exploited in most gruesome ways.<\/p>\n
GUIDE TO READING<\/p>\n
Only frag. 1 is translated; all other fragments are poorly preserved. Fragment 1 is concerned with the harlot, while other parts of this Wisdom text might have addressed other topics. The description of the harlot in frag. 1 is based on the admonition about the adulteress in Prov. 7. Unlike Prov. 7, Wiles is concerned with a harlot and not with an adulteress. The text warns its addressees that visiting a harlot results ultimately in being lured into a negative otherworld, which is characterized by its opposition to the Jewish law. Especially lines 5\u201311 paint the harlot in demonic colors and make wickedness and prostitution part of a dualistic scheme, in which they belong to the negative side of the world.<\/p>\n
SUGGESTED READING<\/p>\n
Baumgarten, Joseph M. \u201cOn the Nature of the Seductress in 4Q184.\u201d RevQ 15 (September 1991): 133\u201343.
\nGoff, Matthew J. Discerning Wisdom: The Sapiential Literature of the Dead Sea Scrolls, 104\u201321. VT Supplement 116. Leiden: Brill, 2007.
\nJones, Scott C. \u201cWisdom\u2019s Pedagogy: A Comparison of Proverbs VII and 4Q184.\u201d Vetus Testamentum 53 (January 2003): 65\u201380.<\/p>\n
TRANSLATION<\/p>\n
1[The har]lot brings out futilities and [\u2026] errors she seeks continually [to] sharpen [her] words, [\u2026] 2she mockingly flatters and her mind is recklessly resolved to scoff altogether with sinful dece[ption] and her emotions [\u2026] 3Those who loath iniquity grab destruction. Her feet walk down toward the pit to make (them) transgress, and to walk in guilt [\u2026] 4foundations of darkness. Many are the sins in the hem of her skirt. [\u2026] abundance of the night and her attire [\u2026] 5Her veils are the darknesses of the twilight, and her adornments are plagues of the pit. Her beds are couches of the pit, [\u2026] 6(are) depths of the pit. Her lodgings are beds of darkness, and in the depths of the nigh[t] are her [do]minions. From the foundations of darknesses 7she pitches up her dwelling, and she dwells in the tents of silence, in the midst of everlasting fire, and she has no inheritance in the midst of all 8who gird themselves with bright light. She is first in all ways of iniquity; Woe! Destruction comes to all who possess her, and desolation to a[ll] 9who grasp her, because her roads are roads of death, and her path[s] are ways of sin. Her trails lead astray 10to iniquity, and her paths are offenses of transgression. Her gates are the gates of death, through the doors of her house she goes into Sheo[l]. 11A[l]l [\u2026] they will return, and all who possess her will go down to the pit. And in secret places she ambushes [\u2026] 12all [\u2026] in the city\u2019s squares she veils herself, and in the town gates she stands, and there is nothing to kee[p her] 13from (her) ongoing h[arlotr]y. Her eyes cross hither and thither, and in lewdness she raises her eyelids to loo[k for a] 14righteous [m]an that she may overtake him, and (for) a mighty man that she may make him stumble; (for) upright men to turn (their) path, and for those chosen for righteousness 15because (they) keep the precept; to disgrace those who support [\u2026] with lewdness, and those who walk uprightly to pervert the ord[inance]; to make rebel 16the humble against God, and to turn away their feet from the ways of righteousness; to bring pride into their [hear]t, so that they will not position themselves 17on the paths of uprightness; to let a man err in the ways of the pit, and to deceive by flatteries the sons of man.<\/p>\n
Words of the Maskil to All Sons of Dawn<\/p>\n
Albeit rather damaged, this manuscript (also known as 4Q298) from second half of the 1st century BCE preserves an important text. The use of the word maskil and the phrase \u201csons of dawn\u201d show that it is one of the few Wisdom texts of Essene origin. The paleography of the manuscript argues for a date in the late 2nd century BCE or the first half of the 1st century BCE. Pfann and Kister make a plausible case that the few fragments preserved are the remnants of a more extensive instruction to new members of the Essene movement in general or the Qumran community in particular.<\/p>\n
Significance<\/p>\n
The text is an exhortation for the acquisition of Wisdom. In what is preserved, this exhortation is mostly phrased in the general sapiential and ethical terms of Wisdom Literature such as understanding, knowledge, righteousness, and justice. Only in frags. 3\u20134 ii 9\u201310 does it become evident that Words of the Maskil to All Sons of Dawn is concerned with at least two of the main topics of the Qumran community rules, that is, calendrical and eschatological questions. For the Essenes, this type of knowledge was part of a special hidden knowledge about the meaning of the Torah (cf. 1QS 5:7\u201312; CD 3:12\u201316), which was not to be revealed to outsiders. Because the new members, to whom Words of the Maskil is addressed, were not entitled yet to the full secret knowledge of the Essenes, the manuscript was written in a cryptic alphabet, that is, the maskil could read it while teaching the new members, but the new members could not. Only the title of the text is written in the commonly used Hebrew square script of this time, to make it easier for a librarian to identify the manuscript.<\/p>\n
SUGGESTED READING<\/p>\n
Goff, Matthew J. Discerning Wisdom: The Sapiential Literature of the Dead Sea Scrolls, 146\u201359. Vetus Testamentum Supplement 116. Leiden: Brill, 2007.
\nKister, Menahem. \u201cCommentary to 4Q298.\u201d Jewish Quarterly Review 85 (July\u2013October 1994): 237\u201349.
\nPfann, Stephen J. \u201c4Q298: The Mask\u00eel\u2019s Address to All Sons of Dawn.\u201d Jewish Quarterly Review 85 (July\u2013October 1994): 203\u201335.
\nPfann, Stephen J., and Menahem Kister. \u201cWords of the Maskil to All Sons of Dawn.\u201d In Qumran Cave 4.XV: Sapiential Texts, Part 1, 1\u201330. Discoveries in the Judaean Desert 20. Oxford: Clarendon, 1997.
\nSwanson, Dwight D. \u201c4QcryptA Words of the Maskil to All Sons of Dawn: The Path of the Virtuous Life.\u201d In Sapiential, Liturgical, and Poetical Texts from Qumran: Proceedings of the Third Meeting of the International Organization for Qumran Studies Oslo 1998: Published in Memory of Maurice Baillet, ed. Daniel K. Falk, Florentino Garc\u00eda Mart\u00ednez, and Eileen M. Schuller, 49\u201361. Studies on the Texts of the Desert of Judah 35. Leiden: Brill, 2000.<\/p>\n
TRANSLATION<\/p>\n
Fragments 1\u20132 i<\/p>\n
1[Word]s of a Maskil that he spoke to all Sons of Dawn. Lend your ea[r to me, a]ll men of understanding; 2[and you who pur]sue righteousness, do understa[n]d my words; and you who seek truth, li[st]en to my words in all 3that [is]sues from [my] lips. [And those who k]now, have pur[s]ued [the]se things and have turn[ed to the way] of life, O m[en of] 4his [wi]ll and etern[al light beyond] comprehension [\u2026]<\/p>\n
Fragments 3\u20134 ii<\/p>\n
1[\u2026] and the number of its boundaries 2[\u2026] without raising itself up 3from [its] po[sition, and to \u2026] its boundary. And now 4give ea[r, O wise ones]; and you who know, listen! And men of 5understanding, in[crease learning]; and you who seek justice, (add) modesty; 6you who kn[ow the way], add strength; and men of 7truth, pur[sue righteousness]; and you who love kindness, add 8humility; and a[dd kn]owledge of the appointed [t]imes, whose 9interpre[ta]tion [I will recou]nt, in order that you may give heed to the end 10of the ages and that you may look upon for[m]er things in order to know.<\/p>\n
Book of Mysteries<\/p>\n
Four manuscripts of the Book of Mysteries have been preserved at Qumran (1Q27; 4Q299\u2013301). All of them are badly damaged and have been copied in Herodian scripts that date to the end of the 1st century BCE or the 1st century CE. An allusion to Dan. 2 in 4Q300 Mysteriesb 1a ii\u2013b 1 argues for a date not significantly earlier than the middle of the 2nd century BCE. The eschatology and dualism of the Teaching of the Two Spirits in 1QS 3:13\u20134:26 (to be dated to the second half of the 2nd century BCE) attest to a more developed version of the thought of Book of Mysteries. Hence, Book of Mysteries was most likely written around the middle of the 2nd century BCE. For a Wisdom text, it displays an exceptional interest in priestly matters, which points to a priestly setting of this text. It was probably written at the Jerusalem Temple.<\/p>\n
Significance<\/p>\n
Book of Mysteries attests to the typical themes and forms of Jewish Wisdom Literature, for example, admonitions with a strong pedagogical interest, the act-consequence correlation, i.e., that proper ethical behavior leads to a successful life, and the idea of God as the creator of an ordered universe. But the Book of Mysteries combines sapiential thought with prophetic forecasts, an eschatological and dualistic worldview, and a strong interest in the Torah. Its thought can best be described as eschatological Torah Wisdom. It was given its name by modern scholars because of its prominent use of the term raz nihyeh (mystery of \u201cbeing and becoming\u201d), to designate the preexistent order of the universe. This order comprises ethical, cosmological, dualistic, historical, and eschatological components.<\/p>\n
GUIDE TO READING<\/p>\n
Although manuscripts 4Q299 and 4Q300 include somewhat larger fragments, only a few undamaged lines are preserved of the Book of Mysteries. Due to the philosophical character of the text, its damaged fragments are obscure in meaning and are of interest only to specialists. The single exception is 1Q27 1 i, which is translated and commented on below.<\/p>\n
SUGGESTED READING<\/p>\n
Goff, Matthew J. Discerning Wisdom: The Sapiential Literature of the Dead Sea Scrolls, 69\u2013103. Vetus Testamentum Supplement 116. Leiden: Brill, 2007.
\nKister, Menahem. \u201cWisdom Literature and Its Relation to Other Genres: From Ben Sira to Mysteries.\u201d In Sapiential Perspectives: Wisdom Literature in Light of the Dead Sea Scrolls: Proceedings of the Sixth International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature, 20\u201322 May, 2001, ed. John J. Collins, Gregory E. Sterling, and Ruth A. Clements, 13\u201347. Studies on the Texts of the Desert of Judah 51. Leiden: Brill, 2004.
\nLange, Armin. \u201cWisdom and Predestination in the Dead Sea Scrolls.\u201d Dead Sea Discoveries 2 (1995): 340\u201354, esp. 343\u201346.
\n\u2014\u2014\u2014.Weisheit und Pr\u00e4destination: Weisheitliche Urordnung und Pr\u00e4destination in den Textfunden von Qumran, 93\u2013120. Studies on the Texts of the Desert of Judah 18. Leiden: Brill, 1995.
\nSchiffman, Lawrence H. \u201cMysteries.\u201d In Qumran Cave 4.XV: Sapiential Texts, Part 1, 31\u2013123. Discoveries in the Judaean Desert 20. Oxford: Clarendon, 1997.
\nTigchelaar, Eibert J. C. \u201cYour Wisdom and Your Folly: The Case of 1\u20134QMysteries.\u201d In Wisdom and Apocalypticism in the Dead Sea Scrolls and in the Biblical Tradition, ed. Florentino Garc\u00eda Mart\u00ednez, 69\u201388. Bibliotheca Ephemeridum Theologicarum Lovaniensium 168. Louvain: Peeters, 2003.<\/p>\n
TRANSLATION<\/p>\n
1Q27 1 i; 4Q299 1; 4Q300 3)<\/p>\n
2[\u2026 so that they will know (the difference) between good and evil and between falsehood and tr]ut[h but they gained insight into] the mysteries of transgression 3[\u2026 all their wi]s[dom] but they did not know the mystery of being and becoming\u2014that is, they did not understand the former things and they did not 4recognize what will come upon them\u2014and they will not not rescue their lives from the mystery of being and becoming.
\n5This shall be the sign for you that it is going to be: when those born of evil are handed over and wickedness will be removed from before righteousness, as will be removed darkness from before 6light, then as smoke ceases and i[s no] more, so will wickedness cease forever and righteousness will be revealed like the sun 7is established over the earth. And all who adhere to the mysteries of wonder will be no more. And knowledge will fill the earth and there will be no folly anymo[re].
\n8The word is established to come, it is a true oracle, and by this it shall be known to you that it cannot be turned around. Do not all 9peoples hate iniquity? But it walks in the hand of all of the[m]. Does there not come from the mouth of all nations a truthful report\u201310but is there any lip or tongue that holds fast to it? Which nation likes it when it is oppressed by a stronger one? Who 11likes it when his property is stolen by a wicked man? But which nation is there that has not oppressed its neighbor? Where is the people that has not 12robbed the prope[rty] of [another \u2026] and origins [\u2026]<\/p>\n
Beatitudes<\/p>\n
Only one heavily damaged manuscript of this text, known also as 4Q525, is preserved. Except for frags. 2\u20133 ii, no fragment contains whole lines, resulting in often incomprehensible text. Therefore, only frag. 2\u20133 ii is translated and interpreted. But this brief passage is only a small part of a much larger text and does not give an accurate impression of the thought expressed in Beatitudes. That Beatitudes doesn\u2019t use the Tetragrammaton argues for a date after 150 BCE, while its influence on Thanksgiving Hymns (Hodayot) and Damascus Document excludes a date later than the second half of the 2nd century BCE.<\/p>\n
Significance<\/p>\n
Despite the damage to the text, it can still be discerned that Beatitudes identifies wisdom as the sapiential order of the universe, as the Torah. The laws of the Torah articulate the laws of the universe. The more fragmentary parts of the manuscript might document eschatological ideas as well. Beatitudes has influenced Essene writings like Hodayot and the Damascus Document but is not a sectarian text, because it designates God as Elohim, which is atypical for Essene texts.<\/p>\n
SUGGESTED READING<\/p>\n
Goff, Matthew J. Discerning Wisdom: The Sapiential Literature of the Dead Sea Scrolls, 198\u2013229. Vetus Testamentum Supplement 116. Leiden: Brill, 2007.
\nPuech, \u00c9mile. \u201cThe Collection of Beatitudes in Hebrew and in Greek (4Q525 1\u20134 and Mt 5, 3\u201312).\u201d In Early Christianity in Context: Monuments and Documents: Essays in Honour of E. Testa, edited by Fr\u00e9d\u00e9ric Manns and Eugenio Alliata, 353\u201368. Studium Biblicum Franciscanum Collectio maior 38. Jerusalem: Franciscan, 1993.
\n\u2014\u2014\u2014. Qumr\u00e2n Grotte 4.XVIII: Textes H\u00e9breux (4Q521\u20134Q528, 4Q576\u20134Q579), 115\u201378. Discoveries in the Judaean Desert 25. Oxford: Clarendon, 1998.
\nWise, M., M. Abegg, E. Cook, and N. Gordon, \u201c4Q525 (4QBeatitudes).\u201d In The Dead Sea Scrolls Reader, Part 4: Calendrical and Sapiential Texts, ed. Donald W. Parry and Emanuel Tov, 246\u201365. Leiden: Brill, 2004.<\/p>\n
TRANSLATION<\/p>\n
1with a clean mind and does not slander with his tongue. [blank] Happy are those who hold to its statutes and do not support 2the ways of injustice. [blank] Ha[ppy] are those who rejoice in it, and do not gush forth on paths of folly. [blank] Happy are those who seek it 3with pure hands, and do not search for it with a deceitful mind. [blank]
\nHappy is the man who obtains wisdom, [blank] and walks 4in the Law of the Most High, and directs his mind in its ways, [blank] and controls himself by its lessons, and con[tin]ually accepts its punishments, 5and does not forsake it because of the afflictions of [its] tests, and in a time of distress he does not leave it, and does not forget it [in the day of] dread, 6and in the humility of his person he does not reject [it. [blank]] But he murmurs about it continually, and in his distress he speaks [of it, [blank] and with al]l 7his being [he gains understanding] in it, [and he puts it] before his eyes not to walk in the ways [of \u2026] 8[\u2026] together, and perfects his mind by it, [\u2026] 9and places a crown of fine g]old [upon] his [hea]d, and with kings it shall se[at him, and \u2026] 10with] his [sc]epter over the up [right and among]st [the counc]il of brothers he shall keep ap[art \u2026]
\n11] [blank] [\u2026] [blank] [\u2026] 12And] now my sons, li[sten to instruction and do n]ot turn aside [from \u2026] 13fr]ee ones of companion [\u2026]<\/p>\n
Instruction-like Composition B<\/p>\n
Instruction-like Composition B (4Q424) is preserved in only one badly damaged manuscript. It dates to the end of the 1st century BCE, and its scribe might have also copied 4QapocrJere (4Q390), which could suggest a Qumran origin of the copy. Despite the name Instruction-like Composition B, this text bears little resemblance to the so-called 4Q Instruction text (Musar leMevin). What is preserved attests to a collection of proverbs that resembles the ones collected in Prov. 1\u20139 and Prov. 10\u201331. But some of the proverbs in Instruction-like Composition B tend to be longer and more elaborate than the ones from Prov. 10\u201331. In the line of traditional wisdom, the individual proverbs offer practical advice on such things as how to deal with money and how to interact with others. Instruction-like Composition B lacks the usual rhetoric of theological texts. Terms like \u201cjustice\u201d are legal in meaning and bear no further implications. Almost all proverbs speak about two kinds of people, those who cannot be trusted with any task and those who are virtuous.<\/p>\n
Significance<\/p>\n
That Instruction-like Composition B advises its addressee concerning the one who should collect money for him (1 10\u201312) points to a wealthy and politically influential if not powerful milieu in which the text was written and argues against an Essene origin of this text. Brin dates it after 200 BCE. The sapiential texts preserved from this time are not simple collections of proverbs but combine individual proverbs with sometimes lengthy instructions; examples include Ecclesiastes and Sirach as well as Musar leMevin from the Qumran library.
\nThe textual form of Instruction-like Composition B does not resemble any extant wisdom text that was written after 200 BCE but is comparable to collections such as Prov. 1\u20139. This suggests a setting in early postexilic times, which would make Instruction-like Composition B the earliest nonbiblical text from the Qumran library.<\/p>\n
SUGGESTED READING<\/p>\n
Brin, Gershon. \u201cStudies in 4Q424 1\u20132.\u201d Revue de Qumr\u00e2n 18 (April 1997): 21\u201342.
\n\u2014\u2014\u2014. \u201cStudies in 4Q424, Fragment 3.\u201d Vetus Testamentum 46 (September 1996): 271\u201395.
\n\u2014\u2014\u2014. \u201cWisdom Issues in Qumran: Types and Status of the Figures in 4Q424 and the Phrases of Rationale in the Document.\u201d Dead Sea Discoveries 4 (1997): 297\u2013311.
\nGoff, Matthew J. Discerning Wisdom: The Sapiential Literature of the Dead Sea Scrolls, 179\u201397. Vetus Testamen-tum Supplement 116. Leiden: Brill, 2007.
\nLange, Armin. \u201cDie Bedeutung der Weisheitstexte aus Qumran f\u00fcr die Hebr\u00e4ische Bibel.\u201d In Weisheit in Israel: Beitr\u00e4ge des Symposiums \u201cDas Alte Testament und die Kultur der Moderne\u201d anl\u00e4sslich des 100. Geburtstags Gerhard von Rads (1901\u20131971), Heidelberg, 18\u201321. Oktober 2001, ed. David J. A. Clines, Hermann Lichtenberger, and Armin Lange, 129\u201344. Altes Testament und Moderne 12. M\u00fcnster: Lit-Verlag, 2003.
\nMart\u00ednez, Florentino Garc\u00eda, and Eibert J. C. Tigchelaar. \u201c4Q424 4QSapiential Text.\u201d The Dead Sea Scrolls Study Edition, 2.888\u201391. Leiden: Brill, 1997\u201398.
\nTanzer, Sarah. \u201c424: 4QInstruction-like Composition B.\u201d In Qumran Cave 4.XXVI: Cryptic Texts and Miscellanea, Part 1, 333\u201346. DJD 36. Oxford: Clarendon, 2000.<\/p>\n
TRANSLATION<\/p>\n
Fragment 1<\/p>\n
3[\u2026] a partition wall that he chooses to build and he smears plaster on his wall although it [provides no] 4[sh]elter from a rainstorm. [blank] With a deceiver you will not understand the statute, [blank] and with one who staggers you will not 5go into a furnace, for like lead so will he be melted and will not stand before fire. [blank] [\u2026] 6Into the hand of one who is lazy do not command property, for he will not be careful with your possession; and do not send (him) a word 7of insight for he will not clear all your ways (for you). [blank] A man who is always grumbling, do not spea[k with him] 8to take wealth for your poverty. [blank] A man who is devious of lips do not tr[ust \u2026] 9your trial he will most certainly distort with his lips, he will not follow after the truth, [\u2026] 10by the fruit of his lips. [blank] A man of the evil eye don\u2019t give authority over your we[alth \u2026 he will not] 11apportion what remains to you to your satisfaction, [\u2026] for those who have left over [\u2026] 12and in the time of harvesting he will be found limping. [blank] One short of tem[per do not \u2026] 13the simpletons because certainly he will destroy them. [blank] A man [\u2026]<\/p>\n","protected":false},"excerpt":{"rendered":"
18For as a person destroys his enemy, so you have destroyed the friendship of your neighbor. 19And as you allow a bird to escape from your hand, so you have let your neighbor go, and will not catch him again. 20Do not go after him, for he is too far off, and has escaped like … <\/p>\n