Breitenstein, Beobachtungen, 132-33.

Breitenstein, Beobachtungen, 132-33.)| false
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See Breitenstein, Beobachtungen, 27; Hugh Anderson, “4 Maccabees (First Century A.D.): Translation and Introduction,” in The Old Testament Pseudepigrapha, ed. J. H. Charlesworth, 2 vols. (New York: Doubleday, 1985), 2:531-64, esp. 2:537-38; John M. G. Barclay, Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE-117 CE) (Edinburgh: T&T Clark, 1996), 371-72; deSilva, 4 Maccabees, xxvi-xxvii. Cf. the pejorative evaluations of Philo of Alexandria or early Christian apologists as “bad” or “superficial” philosophers. However, Tessa Rajak, “Dying for the Law: The Martyr’s Portrait in Jewish-Greek Literature,” in The Jewish Dialogue with Greece and Rome: Studies in Cultural and Social Interaction, agju 48 (Leiden: Brill, 2001), 99-133, esp. 111-12, evaluates the Greek and Jewish elements in the work as thoroughly intertwined and inseparable. Rajak’s article is a reprint from M. J. Edwards and S. Swain, ed., Portraits: Biographical Representation in the Greek and Latin Literature of the Roman Empire (Oxford: Clarendon, 1997), 39-67.

See Breitenstein, Beobachtungen, 27; Hugh Anderson, “4 Maccabees (First Century A.D.): Translation and Introduction,” in The Old Testament Pseudepigrapha, ed. J. H. Charlesworth, 2 vols. (New York: Doubleday, 1985), 2:531-64, esp. 2:537-38; John M. G. Barclay, Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE-117 CE) (Edinburgh: T&T Clark, 1996), 371-72; deSilva, 4 Maccabees, xxvi-xxvii. Cf. the pejorative evaluations of Philo of Alexandria or early Christian apologists as “bad” or “superficial” philosophers. However, Tessa Rajak, “Dying for the Law: The Martyr’s Portrait in Jewish-Greek Literature,” in The Jewish Dialogue with Greece and Rome: Studies in Cultural and Social Interaction, agju 48 (Leiden: Brill, 2001), 99-133, esp. 111-12, evaluates the Greek and Jewish elements in the work as thoroughly intertwined and inseparable. Rajak’s article is a reprint from M. J. Edwards and S. Swain, ed., Portraits: Biographical Representation in the Greek and Latin Literature of the Roman Empire (Oxford: Clarendon, 1997), 39-67.)| false
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DeSilva, 4 Maccabees, xxiii.

DeSilva, 4 Maccabees, xxiii.)| false
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Hadot, What is Ancient Philosophy? 220.

Hadot, What is Ancient Philosophy? 220.)| false
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Hadot, What is Ancient Philosophy? 6. For spiritual exercises, see also Pierre Hadot, “Exercices spirituels,” Annuaire de la V^e section de l’École pratique des hautes études 84 (1975-1976): 25-70; Sellars, The Art of Living, 107-28.

Hadot, What is Ancient Philosophy? 6. For spiritual exercises, see also Pierre Hadot, “Exercices spirituels,” Annuaire de la V^e section de l’École pratique des hautes études 84 (1975-1976): 25-70; Sellars, The Art of Living, 107-28.)| false
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E.g., Eva Mroczek, “Thinking Digitally about the Dead Sea Scrolls: Book History before and beyond the Book,” Book History 14 (2001): 241-69, esp. 251. The translations of νόµος as law (e.g., in the Septuagint and the New Testament) do not do justice to the ancient Jewish notion and semantic field of the term.

E.g., Eva Mroczek, “Thinking Digitally about the Dead Sea Scrolls: Book History before and beyond the Book,” Book History 14 (2001): 241-69, esp. 251. The translations of νόµος as law (e.g., in the Septuagint and the New Testament) do not do justice to the ancient Jewish notion and semantic field of the term.)| false
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Niko Huttunen, Paul and Epictetus on Law: A Comparison (London: T&T Clark, 2009), 117-18, notes that Paul equates law with more general divine laws. Moreover, Huttunen contextualizes (pp. 127-53) Paul’s notion of fulfilling the law in the context of ancient philosophical ethics. See also Shaye J. D. Cohen, “The Judean Legal Tradition and the Halakhah of the Mishnah,” in The Cambridge Companion to the Talmud and Rabbinic Literature, ed. C. E. Fonrobert and M. S. Jaffee (Cambridge: Cambridge University Press, 2007), 121-43, esp. 121-23, on the fluctuating content of the rabbinic “torah.”

Niko Huttunen, Paul and Epictetus on Law: A Comparison (London: T&T Clark, 2009), 117-18, notes that Paul equates law with more general divine laws. Moreover, Huttunen contextualizes (pp. 127-53) Paul’s notion of fulfilling the law in the context of ancient philosophical ethics. See also Shaye J. D. Cohen, “The Judean Legal Tradition and the Halakhah of the Mishnah,” in The Cambridge Companion to the Talmud and Rabbinic Literature, ed. C. E. Fonrobert and M. S. Jaffee (Cambridge: Cambridge University Press, 2007), 121-43, esp. 121-23, on the fluctuating content of the rabbinic “torah.”)| false
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Hadot, What is Ancient Philosophy? 147-48.

Hadot, What is Ancient Philosophy? 147-48.)| false
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DeSilva, 4 Maccabees, xix. The first audience can only be characterized on the basis of the text. It was probably Jewish, even though the work’s impact on ancient Judaism is difficult to demonstrate. Instead, 4 Maccabees was popular among early Christians in whose codices it was preserved.

DeSilva, 4 Maccabees, xix. The first audience can only be characterized on the basis of the text. It was probably Jewish, even though the work’s impact on ancient Judaism is difficult to demonstrate. Instead, 4 Maccabees was popular among early Christians in whose codices it was preserved.)| false
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Cook, “Metaphors in 4 Maccabees,” 283. Traditionally, this connection has been introduced in attempts to date 4 Maccabees; see André Dupont-Sommer, Le quatrième livre des Machabées: Introduction, traduction et notes, beheh 274 (Paris: Librairie Ancienne Honoré Champion, 1939), 76-78. On 4 Maccabees and eclecticism, see also note 8.

Cook, “Metaphors in 4 Maccabees,” 283. Traditionally, this connection has been introduced in attempts to date 4 Maccabees; see André Dupont-Sommer, Le quatrième livre des Machabées: Introduction, traduction et notes, beheh 274 (Paris: Librairie Ancienne Honoré Champion, 1939), 76-78. On 4 Maccabees and eclecticism, see also note 8.)| false
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Tim Whitmarsh, Beyond the Second Sophistic: Adventures in Greek Postclassicism (Berkeley: University of California Press, 2013), 2-7, speaks explicitly in favour of including Hellenistic Jewish literature into our contemporary picture (or “canon”) of ancient Greek culture and literature. Whitmarsh writes (p. 6) that “to me they [i.e., Hellenistic Jewish writers] are potentially as significant in cultural terms as Vergil. I say potentially because thinking more pluralistically involves a hypothetical rewiring of literary history.”

Tim Whitmarsh, Beyond the Second Sophistic: Adventures in Greek Postclassicism (Berkeley: University of California Press, 2013), 2-7, speaks explicitly in favour of including Hellenistic Jewish literature into our contemporary picture (or “canon”) of ancient Greek culture and literature. Whitmarsh writes (p. 6) that “to me they [i.e., Hellenistic Jewish writers] are potentially as significant in cultural terms as Vergil. I say potentially because thinking more pluralistically involves a hypothetical rewiring of literary history.”)| false
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Whitmarsh, The Second Sophistic, 1.

Whitmarsh, The Second Sophistic, 1.)| false
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Similarly, Garth Fowden, “Contextualizing Late Antiquity: The First Millennium,” in The Roman Empire in Context: Historical and Comparative Perspectives, ed. J. P. Arnason and K. A. Raaflaub (Chichester: Wiley-Blackwell, 2011), 148-76, esp. 153-54, maintains that all the monotheist religions formed in the first millennium c.e. owe their early formation to scriptural and classicizing stages, during which their adherents produced “canonical” texts alongside of systematization of doctrine “typically through the composition of commentaries” on those texts.

Similarly, Garth Fowden, “Contextualizing Late Antiquity: The First Millennium,” in The Roman Empire in Context: Historical and Comparative Perspectives, ed. J. P. Arnason and K. A. Raaflaub (Chichester: Wiley-Blackwell, 2011), 148-76, esp. 153-54, maintains that all the monotheist religions formed in the first millennium c.e. owe their early formation to scriptural and classicizing stages, during which their adherents produced “canonical” texts alongside of systematization of doctrine “typically through the composition of commentaries” on those texts.)| false
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Cf. Rajak, “Dying for the Law,” 111-13.

Cf. Rajak, “Dying for the Law,” 111-13.)| false
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George J. Brooke, “Between Authority and Canon: The Significance of Reworking the Bible for Understanding the Canonical Process,” in Reworking the Bible: Apocryphal and Related Texts at Qumran. Proceedings of a Joint Symposium by the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature and the Hebrew University Institute for Advanced Studies Research Group on Qumran, 15-17 January, 2002, ed. E. G. Chazon, D. Dimant, and R. A. Clements, stdj 58 (Leiden: Brill, 2005), 85-104, esp. 96-97, 103.

George J. Brooke, “Between Authority and Canon: The Significance of Reworking the Bible for Understanding the Canonical Process,” in Reworking the Bible: Apocryphal and Related Texts at Qumran. Proceedings of a Joint Symposium by the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature and the Hebrew University Institute for Advanced Studies Research Group on Qumran, 15-17 January, 2002, ed. E. G. Chazon, D. Dimant, and R. A. Clements, stdj 58 (Leiden: Brill, 2005), 85-104, esp. 96-97, 103.)| false
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DeSilva, 4 Maccabees, 102. Jacob also compares to God who, according to 4 Macc 1:12, is similarly all-wise.

DeSilva, 4 Maccabees, 102. Jacob also compares to God who, according to 4 Macc 1:12, is similarly all-wise.)| false
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DeSilva, 4 Maccabees, 101.

DeSilva, 4 Maccabees, 101.)| false
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Cf. Philo, Leg. 3.240, where Joseph is described as ὁ ἐγκρατής. Generally speaking, Joseph became a popular figure in early (and later) Jewish sources where his positive and ideal image is not contested; see, e.g., Maren Niehoff, The Figure of Joseph in Post-Biblical Jewish Literature, agju 16 (Leiden: Brill, 1992) on the early reception of Joseph.

Cf. Philo, Leg. 3.240, where Joseph is described as ὁ ἐγκρατής. Generally speaking, Joseph became a popular figure in early (and later) Jewish sources where his positive and ideal image is not contested; see, e.g., Maren Niehoff, The Figure of Joseph in Post-Biblical Jewish Literature, agju 16 (Leiden: Brill, 1992) on the early reception of Joseph.)| false
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DeSilva, “The Story of David’s Thirst,” 16-17.

DeSilva, “The Story of David’s Thirst,” 16-17.)| false
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DeSilva, “The Story of David’s Thirst,” 38. See 2 Sam 11 (2 Kgdms 11); the story is omitted in Chronicles.

DeSilva, “The Story of David’s Thirst,” 38. See 2 Sam 11 (2 Kgdms 11); the story is omitted in Chronicles.)| false
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