By T. J. Meadowcroft
Daniel 2-7 are noteworthy chapters within the Bible, partially simply because they're in Aramaic instead of Hebrew and partially as the early Greek translation of these chapters, identified to us because the Septuagint, is kind of assorted from the Aramaic textual content that we have got. This e-book highlights and analyzes the diversities by way of exploring the effectiveness of every model as a bit of narrative. a brand new appreciation of the craft of the Aramaic narrative is one end result. one other is an superior figuring out of ways biblical narrative handles symbolism. via this research the reader additionally earnings perception into differing circles of knowledge in Persian occasions, each one giving upward push to a textual culture nonetheless available to us.
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Additional resources for Aramaic Daniel and Greek Daniel: A Literary Comparison (Journal for the Study of the Old Testament. Supplement Series, 198)
S. ), The Book of Daniel (Leuven: University Press/Uitgeverij Peelers, 1993), p. 215, suggests TO IODTOI; (vv. 11 and 20) can mean a human torso. If he is correct, the word has a double referent. Coxon's suggestion receives some support from LSI. 50 Aramaic Daniel and Greek Daniel to draw their own conclusions. This adds to the impression explored above of a more allegorical interpretation. It also relates to earlier comments about the person of the narrator. Here Nebuchadnezzar not only tells the dream but almost takes responsibility for its interpretation.
Collins, Apocalyptic Vision, p. 111. More recently Collins, Daniel, p. 234, adopts slightly different terminology when he says that Dan. 4 is to be understood as a 'paradigm'. B. Caird, The Language and Imagery of the Bible (London: Gerald Duckworth, 1980), p. 163, on parable and allegory. 62. Lacocque, Daniel in his Time, p. 130. 63. H. Silberman, 'Unriddling the Riddle: A Study in the Structure and Language of the Habbakuk Pesher (IQpHab)', RevQ 3 (1961-62), pp. 329-33, and Seeligmann, The Septuagint Version of Isaiah, p.
31. 65. Josephus, Ant. 217, goes further than the MT to note 'none venturing to seize the government during these seven years'. This represents a different tradition again from that in the LXX. 66. -M. Bogaert, 'Relecture et refonte historicisante du livre de Daniel atteste's par la premiere version grecque (Papyrus 967)', in R. Kuntzmann and J. ), Etudes sur le judaisme hellenestique (Paris: Cerf, 1984), p. 206, considers that Nebuchadnezzar's faults in the LXX are more like those of Antiochus IV.
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