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Μακκαβαίων Δʹ

4 Maccabees

   CATSS LXX Brenton (1851) Wiki English Translation LXX‎ / World English Bible  Westminster Leningrad Codex Wiki English Translation HB‎ / World English Bible14Mc 1:11φιλοσοφώτατον λόγον ἐπιδείκνυσθαι μέλλων εἰ αὐτοδέσποτός ἐστιν τῶν παθῶν ὁ εὐσεβὴς λογισμός συμβουλεύσαιμ’ ἂν ὑμῖν ὀρθῶς ὅπως προσέχητε προθύμως τῇ φιλοσοφίᾳ4Mc 1:1
As I am going to demonstrate a most philosophical proposition, namely, that religious reasoning is absolute master of the passions, I would willingly advise you to give the utmost heed to philosophy.
4Mc 1:1
¶As I am going to demonstrate a most philosophical proposition, namely, that religious reasoning is absolute master of the emotions. I would willingly advise you to give the utmost heed to philosophy.
---
24Mc 1:22καὶ γὰρ ἀναγκαῖος εἰς ἐπιστήμην παντὶ ὁ λόγος καὶ ἄλλως τῆς μεγίστης ἀρετῆς λέγω δὴ φρονήσεως περιέχει ἔπαινον4Mc 1:2
For reason is necessary to every one as a step to science: and more especially does it embrace the praise of prudence, the highest virtue.
4Mc 1:2
For reason is necessary to everyone as a step to science. In addition, it embraces the praise of self-control, the highest virtue.
---
34Mc 1:33εἰ ἄρα τῶν σωφροσύνης κωλυτικῶν παθῶν ὁ λογισμὸς φαίνεται ἐπικρατεῖν γαστριμαργίας τε καὶ ἐπιθυμίας4Mc 1:3
If, then, reasoning appears to hold the mastery over the passions which stand in the way of temperance, such as gluttony and lust,
4Mc 1:3
If, then, reasoning appears to hold the mastery over the emotions which stand in the way of temperance, such as gluttony and lust,
---
44Mc 1:44ἀλλὰ καὶ τῶν τῆς δικαιοσύνης ἐμποδιστικῶν παθῶν κυριεύειν ἀναφαίνεται οἷον κακοηθείας καὶ τῶν τῆς ἀνδρείας ἐμποδιστικῶν παθῶν θυμοῦ τε καὶ φόβου καὶ πόνου4Mc 1:4
it surely also and manifestly has the rule over the affections which are contrary to justice, such as malice; and of those which are hindrances to manliness, as wrath, and pain, and fear.
4Mc 1:4
it surely also and manifestly rules over the affections which are contrary to justice, such as malice, and of those which are hindrances to courage, such as wrath, pain, and fear.
---
54Mc 1:55πῶς οὖν ἴσως εἴποιεν ἄν τινες εἰ τῶν παθῶν ὁ λογισμὸς κρατεῖ λήθης καὶ ἀγνοίας οὐ δεσπόζει γελοῖον ἐπιχειροῦντες λέγειν4Mc 1:5
How, then, is it, perhaps some may say, that reasoning, if it rule the affections, is not also master of forgetfulness and ignorance? They attempt a ridiculous argument.
4Mc 1:5
Perhaps some may ask, “How is it, then, that reasoning, if it rules the emotions, isn’t also master of forgetfulness and ignorance?” They attempt a ridiculous argument.
---
64Mc 1:66οὐ γὰρ τῶν αὑτοῦ παθῶν ὁ λογισμὸς κρατεῖ ἀλλὰ τῶν τῆς δικαιοσύνης καὶ ἀνδρείας καὶ σωφροσύνης ἐναντίων καὶ τούτων οὐχ ὥστε αὐτὰ καταλῦσαι ἀλλ’ ὥστε αὐτοῖς μὴ εἶξαι4Mc 1:6
For reasoning does not rule over its own affections, but over such as are contrary to justice, and manliness and temperance, and prudence; and yet over these, so as to withstand, without destroying them.
4Mc 1:6
For reasoning does not rule over its own emotions, but over those that are contrary to justice, courage, temperance, and self-control; and yet over these, so as to withstand, without destroying them.
---
74Mc 1:77πολλαχόθεν μὲν οὖν καὶ ἀλλαχόθεν ἔχοιμ’ ἂν ὑμῖν ἐπιδεῖξαι ὅτι αὐτοκράτωρ ἐστὶν τῶν παθῶν ὁ λογισμός4Mc 1:7
I might prove to you, from many other considerations, that religious reasoning is sole master of the passions;
4Mc 1:7
¶I might prove to you from many other considerations, that religious reasoning is sole master of the emotions;
---
84Mc 1:88πολὺ δὲ πλέον τοῦτο ἀποδείξαιμι ἀπὸ τῆς ἀνδραγαθίας τῶν ὑπὲρ ἀρετῆς ἀποθανόντων Ελεαζαρου τε καὶ τῶν ἑπτὰ ἀδελφῶν καὶ τῆς τούτων μητρός4Mc 1:8
but I shall prove it with the greatest force from the fortitude of Eleazar, and seven brethren, and their mother, who suffered death in defence of virtue.
4Mc 1:8
but I will prove it with the greatest force from the fortitude of Eleazar, and seven kindred, and their mother, who suffered death in defense of virtue.
---
94Mc 1:99ἅπαντες γὰρ οὗτοι τοὺς ἕως θανάτου πόνους ὑπεριδόντες ἐπεδείξαντο ὅτι περικρατεῖ τῶν παθῶν ὁ λογισμός4Mc 1:9
For all these, contemning pains even unto death, by this contempt, demonstrated that reasoning has command over the passions.
4Mc 1:9
For all these, treating pains with contempt even to death, by this contempt, demonstrated that reasoning has command over the emotions.
---
104Mc 1:1010τῶν μὲν οὖν ἀρετῶν ἔπεστί μοι ἐπαινεῖν τοὺς κατὰ τοῦτον τὸν καιρὸν ὑπὲρ τῆς καλοκἀγαθίας ἀποθανόντας μετὰ τῆς μητρὸς ἄνδρας τῶν δὲ τιμῶν μακαρίσαιμ’ ἄν4Mc 1:10
For their virtues, then, it is right that I should commend those men who died with their mother at this time in behalf of rectitude; and for their honours, I may count them happy.
4Mc 1:10
For their virtues, then, it is right that I should commend those men who died with their mother at this time on behalf of nobility and goodness; and for their honors, I may count them blessed.
---
114Mc 1:1111θαυμασθέντες γὰρ οὐ μόνον ὑπὸ πάντων ἀνθρώπων ἐπὶ τῇ ἀνδρείᾳ καὶ ὑπομονῇ ἀλλὰ καὶ ὑπὸ τῶν αἰκισαμένων αἴτιοι κατέστησαν τοῦ καταλυθῆναι τὴν κατὰ τοῦ ἔθνους τυραννίδα νικήσαντες τὸν τύραννον τῇ ὑπομονῇ ὥστε καθαρισθῆναι δι’ αὐτῶν τὴν πατρίδα4Mc 1:11
For they, winning admiration not only from men in general, but even from the persecutors, for their manliness and endurance, became the means of the destruction of the tyranny against their nation, having conquered the tyrant by their endurance, so that by them their country was purified.
4Mc 1:11
For they, winning admiration not only from men in general, but even from the persecutors, for their courage and endurance, became the means of the destruction of the tyranny against their nation, having conquered the tyrant by their endurance, so that by them their country was purified.
---
124Mc 1:1212ἀλλὰ καὶ περὶ τούτου νῦν αὐτίκα δὴ λέγειν ἐξέσται ἀρξαμένῳ τῆς ὑποθέσεως ὅπερ εἴωθα ποιεῖν καὶ οὕτως εἰς τὸν περὶ αὐτῶν τρέψομαι λόγον δόξαν διδοὺς τῷ πανσόφῳ θεῷ4Mc 1:12
But we may now at once enter upon the question, having commenced, as is our wont, with laying down the doctrine, and so proceed to the account of these persons, giving glory to the all wise God.
4Mc 1:12
But we may now at once enter upon the question, having commenced, as is our custom, with laying down the doctrine, and so proceed to the account of these people, giving glory to the all-wise God.
---
134Mc 1:1313ζητοῦμεν δὴ τοίνυν εἰ αὐτοκράτωρ ἐστὶν τῶν παθῶν ὁ λογισμός4Mc 1:13
The question, therefore, is, whether reasoning be absolute master of the passions.
4Mc 1:13
¶Therefore the question whether reasoning is absolute master of the emotions.
---
144Mc 1:1414διακρίνομεν τί ποτέ ἐστιν λογισμὸς καὶ τί πάθος καὶ πόσαι παθῶν ἰδέαι καὶ εἰ πάντων ἐπικρατεῖ τούτων ὁ λογισμός4Mc 1:14
Let us determine, then, What is reasoning? and what passion? and how many forms of the passions? and whether reasoning bears sway over all of these?
4Mc 1:14
Let’s determine, then, what reasoning is and what emotion is, and how many forms of emotion there are, and whether reasoning rules over all of these.
---
154Mc 1:1515λογισμὸς μὲν δὴ τοίνυν ἐστὶν νοῦς μετὰ ὀρθοῦ λόγου προτιμῶν τὸν σοφίας βίον4Mc 1:15
Reasoning is, then, intellect accompanied by a life of rectitude, putting foremost the consideration of wisdom.
4Mc 1:15
Reasoning is intellect accompanied by a life of righteousness, putting foremost the consideration of wisdom.
---
164Mc 1:1616σοφία δὴ τοίνυν ἐστὶν γνῶσις θείων καὶ ἀνθρωπίνων πραγμάτων καὶ τῶν τούτων αἰτιῶν4Mc 1:16
And wisdom is a knowledge of divine and human things, and of their causes.
4Mc 1:16
Wisdom is a knowledge of divine and human things, and of their causes.
---
174Mc 1:1717αὕτη δὴ τοίνυν ἐστὶν ἡ τοῦ νόμου παιδεία δι’ ἧς τὰ θεῖα σεμνῶς καὶ τὰ ἀνθρώπινα συμφερόντως μανθάνομεν4Mc 1:17
And this is contained in the education of the law; by means of which we learn divine things reverently, and human things profitably.
4Mc 1:17
This is contained in the education of the law, by means of which we learn divine things reverently and human things profitably.
---
184Mc 1:1818τῆς δὲ σοφίας ἰδέαι καθεστήκασιν φρόνησις καὶ δικαιοσύνη καὶ ἀνδρεία καὶ σωφροσύνη4Mc 1:18
And the forms of wisdom are prudence, and justice, and manliness, and temperance.
4Mc 1:18
The forms of wisdom are self-control, justice, courage, and temperance.
---
194Mc 1:1919κυριωτάτη δὲ πάντων ἡ φρόνησις ἐξ ἧς δὴ τῶν παθῶν ὁ λογισμὸς ἐπικρατεῖ4Mc 1:19
The leading one of these is prudence; by whose means, indeed, it is that reasoning bears rule over the passions.
4Mc 1:19
The leading one of these is self-control, by whose means, indeed, it is that reasoning rules over the emotions.
---
204Mc 1:2020παθῶν δὲ φύσεις εἰσὶν αἱ περιεκτικώταται δύο ἡδονή τε καὶ πόνος τούτων δὲ ἑκάτερον καὶ περὶ τὸ σῶμα καὶ περὶ τὴν ψυχὴν πέφυκεν4Mc 1:20
Of the passions, pleasure and pain are the two most comprehensive; and they also by nature refer to the soul.
4Mc 1:20
Of the emotions, pleasure and pain are the two most comprehensive; and they also by nature refer to the soul.
---
214Mc 1:2121πολλαὶ δὲ καὶ περὶ τὴν ἡδονὴν καὶ τὸν πόνον παθῶν εἰσιν ἀκολουθίαι4Mc 1:21
And there are many attendant affections surrounding pleasure and pain.
4Mc 1:21
There are many attendant affections surrounding pleasure and pain.
---
224Mc 1:2222πρὸ μὲν οὖν τῆς ἡδονῆς ἐστιν ἐπιθυμία μετὰ δὲ τὴν ἡδονὴν χαρά4Mc 1:22
Before pleasure is lust; and after pleasure, joy.
4Mc 1:22
Before pleasure is lust; and after pleasure, joy.
---
234Mc 1:2323πρὸ δὲ τοῦ πόνου ἐστὶν φόβος μετὰ δὲ τὸν πόνον λύπη4Mc 1:23
And before pain is fear; and after pain is sorrow.
4Mc 1:23
Before pain is fear; and after pain is sorrow.
---
244Mc 1:2424θυμὸς δὲ κοινὸν πάθος ἐστὶν ἡδονῆς καὶ πόνου ἐὰν ἐννοηθῇ τις ὅτι αὐτῷ περιέπεσεν4Mc 1:24
Wrath is an affection, common to pleasure and to pain, if any one will pay attention when it comes upon him.
4Mc 1:24
Wrath is an affection, common to pleasure and to pain, if any one will pay attention when it comes upon him.
---
254Mc 1:2525ἐν τῇ ἡδονῇ δὲ ἔνεστιν καὶ ἡ κακοήθης διάθεσις πολυτροπωτάτη πάντων οὖσα τῶν παθῶν4Mc 1:25
And there exists in pleasure a malicious disposition, which is the most multiform of all the affections.
4Mc 1:25
There exists in pleasure a malicious disposition, which is the most complex of all the affections.
---
264Mc 1:2626καὶ τὰ μὲν ψυχῆς ἀλαζονεία καὶ φιλαργυρία καὶ φιλοδοξία καὶ φιλονεικία καὶ βασκανία4Mc 1:26
In the soul it is arrogance, and love of money, and vaingloriousness, and contention, and faithlessness, and the evil eye.
4Mc 1:26
In the soul, it is arrogance, love of money, thirst for honor, contention, faithlessness, and the evil eye.
---
274Mc 1:2727κατὰ δὲ τὸ σῶμα παντοφαγία καὶ λαιμαργία καὶ μονοφαγία4Mc 1:27
In the body it is greediness and gormandizing, and solitary gluttony.
4Mc 1:27
In the body, it is greediness, indiscriminate eating, and solitary gluttony.
---
284Mc 1:2828καθάπερ οὖν δυεῖν τοῦ σώματος καὶ τῆς ψυχῆς φυτῶν ὄντων ἡδονῆς τε καὶ πόνου πολλαὶ τούτων τῶν φυτῶν εἰσιν παραφυάδες4Mc 1:28
As pleasure and pain are, therefore, two growth of the body and the soul, so there are many offshoots of these passions.
4Mc 1:28
¶As pleasure and pain are, therefore, two growths out of the body and the soul, so there are many offshoots of these emotions.
---
294Mc 1:2929ὧν ἑκάστην ὁ παγγέωργος λογισμὸς περικαθαίρων καὶ ἀποκνίζων καὶ περιπλέκων καὶ ἐπάρδων καὶ πάντα τρόπον μεταχέων ἐξημεροῖ τὰς τῶν ἠθῶν καὶ παθῶν ὕλας4Mc 1:29
And reasoning, the universal husbandman, purging, and pruning these severally, and binding round, and watering, and transplanting, in every way improves the materials of the morals and affections.
4Mc 1:29
Reasoning, the universal farmer, purging and pruning each of these, tying up, watering, and transplanting, in every way improves the materials of the morals and affections.
---
304Mc 1:3030ὁ γὰρ λογισμὸς τῶν μὲν ἀρετῶν ἐστιν ἡγεμών τῶν δὲ παθῶν αὐτοκράτωρ ἐπιθεωρεῖτε τοίνυν πρῶτον διὰ τῶν κωλυτικῶν τῆς σωφροσύνης ἔργων ὅτι αὐτοδέσποτός ἐστιν τῶν παθῶν ὁ λογισμός4Mc 1:30
For reasoning is the leader of the virtues, but it is the sole ruler of the passions. Observe then first, through the very things which stand in the way of temperance, that reasoning is absolute ruler of the passions.
4Mc 1:30
For reasoning is the leader of the virtues, but it is the sole ruler of the emotions. ¶Observe then first, through the very things which stand in the way of temperance, that reasoning is absolute ruler of the emotions.
---
314Mc 1:3131σωφροσύνη δὴ τοίνυν ἐστὶν ἐπικράτεια τῶν ἐπιθυμιῶν4Mc 1:31
Now temperance consists of a command over the lusts.
4Mc 1:31
Now temperance consists of a command over the lusts.
---
324Mc 1:3232τῶν δὲ ἐπιθυμιῶν αἱ μέν εἰσιν ψυχικαί αἱ δὲ σωματικαί καὶ τούτων ἀμφοτέρων ἐπικρατεῖν ὁ λογισμὸς φαίνεται4Mc 1:32
But of the lusts, some belong to the soul, others to the body: and over each of these classes the reasoning appears to bear sway.
4Mc 1:32
But of the lusts, some belong to the soul and others to the body. Reasoning appears to rule over both.
---
334Mc 1:3333ἐπεὶ πόθεν κινούμενοι πρὸς τὰς ἀπειρημένας τροφὰς ἀποστρεφόμεθα τὰς ἐξ αὐτῶν ἡδονάς οὐχ ὅτι δύναται τῶν ὀρέξεων ἐπικρατεῖν ὁ λογισμός ἐγὼ μὲν οἶμαι4Mc 1:33
For whence is it, otherwise, that when urged on to forbidden meats, we reject the gratification which would ensue from them? Is it not because reasoning is able to command the appetites? I believe so.
4Mc 1:33
Otherwise, how is it that when urged on to forbidden meats, we reject the gratification which would come from them? Isn’t it because reasoning is able to command the appetites? I believe so.
---
344Mc 1:3434τοιγαροῦν ἐνύδρων ἐπιθυμοῦντες καὶ ὀρνέων καὶ τετραπόδων καὶ παντοίων βρωμάτων τῶν ἀπηγορευμένων ἡμῖν κατὰ τὸν νόμον ἀπεχόμεθα διὰ τὴν τοῦ λογισμοῦ ἐπικράτειαν4Mc 1:34
Hence it is, then, that when lusting after water-animals and birds, and fourfooted beasts, and all kinds of food which are forbidden us by the law, we withhold ourselves through the mastery of reasoning.
4Mc 1:34
Hence it is, then, that when craving seafood, birds, four-footed animals, and all kinds of food which are forbidden to us by the law, we withhold ourselves through the mastery of reasoning.
---
354Mc 1:3535ἀνέχεται γὰρ τὰ τῶν ὀρέξεων πάθη ὑπὸ τοῦ σώφρονος νοὸς ἀνακοπτόμενα καὶ φιμοῦται πάντα τὰ τοῦ σώματος κινήματα ὑπὸ τοῦ λογισμοῦ4Mc 1:35
For the affections of our appetites are resisted by the temperate understanding, and bent back again, and all the impulses of the body are reined in by reasoning.
4Mc 1:35
For the affections of our appetites are resisted by the temperate understanding, and bent back again, and all the impulses of the body are reined in by reasoning.
---
» Ch 2

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