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In 4 Maccabees the author cites Moses and those sanctified under God’s hands, following the Greek Septuagint version of Deuteronomy 33. The Hebrew text is corrupt and difficult to translate and interpret.
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2500 BCE
1000+ CE
LXX Deuteronomy 33:3
Septuagint
2 And he said: “The Lord came from Sinai and displayed himself to us from Seir and made haste from Mount Paran together with myriads from Kadesh; from his right, angels were with him. 3 And he spared his people, and all those who have been sanctified beneath your hands, even these who are beneath you, and it received of his words 4 a law, which Moses commanded you, an inheritance of the congregations of Jacob.
4 Maccabees 17:19
Pseudepigrapha
18 because of which they now stand before the divine throne and live the life of eternal blessedness. 19 For Moses says, "All who are consecrated are under your hands." 20 These, 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,
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Notes and References
“... In 17:19, Auctor supports this claim with a fitting quotation of Deuteronomy 33:3a from the Septuagint, ‘For Moses says, "All the sanctified (οἱ ἡγιασμένοι) are under your hands."’ According to Deuteronomy 33:3–4 from the Septuagint, God ‘spared’ his people, recalling Israel’s exodus deliverance from Egypt and consecration as Yahweh’s holy people (compare Exodus 19:6; Leviticus 11:45; Deuteronomy 7:6), who received ‘a law, which Moses commanded us, an inheritance for the congregations of Jacob.’ This fits precisely the depiction of the Jewish heroes as ‘athletes of the divine legislation’ (4 Maccabees 17:16), who die for their commitment to the Law (6:27, 30; 9:15). They are then ‘sanctified’ at their death and ‘honored,’ when they are delivered from the tyrant’s profanity and consecrated in God’s presence (17:19–20) ...”
Tabb, Brian J.
Suffering in Ancient Worldview: A Comparative Study of Acts, Fourth Maccabees, and Seneca
(p. 104) Middlesex University / London School of Theology, 2013
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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