12When 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 hooksa and catapultsb and caldrons, braziers and thumb-screws and iron claws and wedges and bellows, the tyrant resumed speaking: 14“Be afraid, young fellows; whatever justice you revere will be merciful to you when you transgress under compulsion.”
15But 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“O 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’s 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 compulsionc 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?”
27But 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:
next chapter
* * *
a Meaning of Gk uncertain
b Here and elsewhere in 4 Macc an instrument of torture
c Or fate
8.1–9.9 An expansion of 2 Macc 7.1–2 with speeches by the tyrant Antiochus (8.5–11) and the brothers (9.1–9) as well as a description of what the brothers could have said had they given in (8.17–26). These speeches present to the author’s audience both the spurious arguments for assimilation and the appropriate reasons for remaining faithful to the observance of Mosaic law.
8.1 Philosophy in accordance with devout reason, Mosaic law.
8.4–11 Antiochus attempts to persuade the brothers to give up their ancestral tradition of…national life (v. 7) and to adopt the Greek way of life (v. 8) by threatening them with severe tortures and death and by promising them his friendship and benefaction (vv. 5–6), two things highly sought after from autocratic Hellenistic rulers.
8.4 The chorus, which was important in Greek plays, usually spoke its lines in unison. See v. 29; 13.8–18; 14.7; 18.23.
8.12 Most of the instruments of torture cannot be described precisely.
8.14 See 5.13; 8.25.
8.16–26 By presenting this imaginary speech listing all the possible reasons for giving in, the author highlights the strength of the brothers’ character in refusing to submit. The brothers’ actual speech follows (9.1–9). The same technique is used in the story of the mother; an imaginary speech in 16.6–11 is followed by her actual speech in 16.16–23.
8.22 The law would not condemn fearing the instruments of torture and death, but it would condemn submitting to the tyrant by committing idolatry, even in these circumstances. See 5.13; 8.14, 25.
8.27–9.9 In their actual speech the brothers defy the tyrant and refuse to shame their ancestors by transgressing the law.
4 MACCABEES 9
1“Why 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 Mosesa our counselor. 3Tyrant and counselor of lawlessness, in your hatred for us do not pity us more than we pity ourselves.b 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 piouslyc 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.”
The Torture of the First and Second Brothers
10When 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“Most 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.” 16And when the guards said, “Agree to eat so that you may be released from the tortures,” 17he replied, “You 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.” 19While he was saying these things, they spread fire under him, and while fanning the flamesd 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“Imitate me, brothers,” he said. “Do not leave your post in my strugglee 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.” 25When he had said this, the saintly youth broke the thread of life.
26While 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.f 28These leopard-like 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“How sweet is any kind of death for the religion of our ancestors!” 30To the tyrant he said, “Do 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.”
next chapter
* * *
a Other ancient authorities read knowledge
b Meaning of Gk uncertain
c
Other ancient authorities read died
d Meaning of Gk uncertain
e Other ancient authorities read post forever
f Other ancient authorities read having heard his noble decision, they tore him to shreds
9.5 See 5.4–6.30.
9.6 Aged men of the Hebrews, perhaps the prophets who, according to some Jewish traditions, were martyred. See The Lives of the Prophets (first century CE).
9.8–9 The brothers will be rewarded with immortality with God; the tyrant will suffer eternal torment. These are constant themes throughout 4 Maccabees.
9.10–12.19 In comparison to 2 Macc 7.3–40, the account of the tortures and deaths of the seven brothers has been significantly expanded by graphic descriptions of the tortures and by speeches from each of the brothers. Rhetorically these serve to increase the pathos of the scene. The speeches also comment on the significance of the events and bring out the themes the author wants to emphasize. In good rhetorical fashion, the descriptions of the tortures and deaths of the first brother (9.10–25) and the last brother (12.1–19) are the most elaborate.
9.10–25 In the story of the first brother, tyranny is contrasted to endurance for the sake of the law.
9.14 Opposition to tyranny was a common theme in funeral orations.
9.15–18 In the speech of the first brother, the themes of commitment to Mosaic law, the power of reason, and the invincible…virtue of the Hebrews are emphasized.
9.18 Virtue, also a standard theme in funeral orations.
9.21 Worthy of Abraham. The connection with ancestors was yet another common theme in funeral orations.
9.22 Immortality, lit. “incorruption.” See also 14.5; 16.13; 17.12; 18.23. The purifying power of fire is a common biblical metaphor, especially in sacrificial contexts (e.g., Lev 1.9, 13; 2.2; 3.5; see also Mal 3.2).
9.24 Religion, lit. “piety.” Providence, a Stoic theme found in the works of Greek historians and Josephus (see also 13.19; 17.22). Note also the themes of reward and punishment and the belief that the brothers’ deaths will lead God to be merciful to the Jewish people.
9.26–11.27 The tortures of the second through the sixth brothers are told more briefly.
9.29 A similar theme can be found in the Latin poet Horace’s Ode 3.2.13 (“How sweet and noble to die for one’s fatherland”).
9.30–32 Again the themes of opposition to tyranny, endurance for the sake of religion (lit. “piety”), virtue, and eventual punishment of the tyrant recur.
4 MACCABEES 10
The Torture of the Third and Fourth Brothers
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, “Do 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.”a 5Enraged by the man’s 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,b they abandoned the instrumentsc 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“We, most abominable tyrant, are suffering because of our godly training and virtue, 11but you, because of your impiety and bloodthirstiness, will undergo unceasing torments.”
12When he too had died in a manner worthy of his brothers, they dragged in the fourth, saying, 13“As for you, do not give way to the same insanity as your brothers, but obey the king and save yourself.” 14But he said to them, “You do not have a fire hot enough to make me play the coward. 15No—by 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.” 17When he heard this, the bloodthirsty, murderous, and utterly abominable Antiochus gave orders to cut out his tongue. 18But he said, “Even 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.”
next chapter
* * *
a Other ancient authorities add verse 4, So if you have any instrument of torture, apply it to my body; for you cannot touch my soul, even if you wish.”
b Gk to strangle him
c Other ancient authorities read they tore off his skin
10.1–11 In the story of the third brother, the themes of noble kinship (vv. 2–3), suffering for virtue (v. 10), and eventual punishment of the tyrant (v. 11) remain prominent.
10.4 The verse in text note d is not found in one of the most important manuscripts (Codex Alexandrinus) and may be an interpolation.
10.7 Scythian fashion. The Scythians were known for scalping their slain enemies (Herodotus, Histories 4.64; Pliny, Natural History 7.11) and in general for their cruelty (2 Macc 4.47; 3 Macc 7.5).
10.12–21 In the narrative of the fourth brother the themes are quite similar to those in 10.1–11.
10.19–20 See Isa 53.7–12, the suffering of the servant.
10.21 See Isa 35.6.
4 MACCABEES 11
The Torture of the Fifth and Sixth Brothers
1When he too died, after being cruelly tortured, the fifth leaped up, saying, 2“I 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 becausea we revere the Creator of all things and live according to his virtuous law? 6But these deeds deserve honors, not tortures.”b 9While 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 backc around the wedge on the wheel,d 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, “Tyrant, 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.”
13When 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“I 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!” 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 roastede 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, “O 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.”
next chapter
* * *
a Other ancient authorities read Or does it seem evil to you that
b Other authorities add verses 7 and 8, 7If you but understood human feelings and had hope of salvation from God—8but, as it is, you are a stranger to God and persecute those who serve him.”
c Gk loins
d Meaning of Gk uncertain
e Other ancient authorities add by fire
11.1–12 The fifth brother also suffers for the sake of virtue, but he adds that he does it so that the tyrant will be punished.
11.7–8 The verses in text note b are missing from Codex Sinaiticus and are probably interpolations.
11.12 The fifth brother claims, with some irony, that suffering for the law is not simply a necessity, but an opportunity.
HarperCollins Study Bible Page 431