notes, not done. shoot, not even edited. going through the OT/Jewish writings looking for self-inflicted deaths.
Another suicide is found in 2 Maccabees, this time at 14.37–46, in which Razis, a loyal Jew who was soon to be arrested, killed himself because, “εὐγενῶς θέλων ἀποθανεῖν, ἤπερ τοῖς ἀλιτηρίοις ὑποχείριος γενέσθαι, καὶ τῆς ἰδίας εὐγενείας ἀναξίως ὑβρισθῆναι.” The phrase “εὐγενῶς θέλων ἀποθανεῖν” is immediately noticeable especially because of the praise it gives the suicidal Jew. The details of the story must be examined almost minutely. Razis is a title, rather than a name, possible derived derived from Isaiah 14.16–18 or 24.16 and related to his good standing in the community (2 Maccabees 14.17). As with Abimelech before him, a tower is involved (although it is doubtful the tower has a significance beyond the literary). He is intent, as with King Saul, refusing to allow any one or thing to stop him. It is 14.46, however, that gives us more pause. After the horrific self-inflicted death, he dies with his entrails in hands proclaiming vindication in the Resurrection: “παντελῶς ἔξαιμος ἤδη γινόμενος, προβαλὼν τὰ ἔντερα καὶ λαβὼν ἑκατέραις ταῖς χερσίν, ἐνέσεισε τοῖς ὄχλοις· καὶ ἐπικαλεσάμενος τὸν δεσπόζοντα τῆς ζωῆς καὶ τοῦ πνεύματος τὰ αὐτὰ αὐτῷ πάλιν ἀποδοῦναι, τόνδε τὸν τρόπον μετήλλαξεν.”
Though only loosely related at best, see Aristotle’s Ethica Nicomachea 1115b.5. A better connection — linguistically and contextually — can be found in Dionysius of Halicarnassus’s work, Roman Antiquities, 10.46.5–6 (c. 30 BCE).
Both Jewish and Christian theologians have struggled with this passage. “The nobility was that of feeling, since nobility of birth was not recognized among the Jews. The justification and laudation of self murder, which here comes to light, is not only anti-Jewish, but has also been justly urged by Protestant theologians as directly militating against the canonicity of the present book. To this objection Roman Catholics have never been able to make a satisfactory answer. The cases of Saul and of Samson, sometimes cited as parallel, are in quite another category” in John Peter Lange, Philip Schaff, and Edwin Cone Bissell, A Commentary on the Holy Scriptures: Apocrypha (Logos, 2008), 611.