Aramaic Daniel and Greek Daniel: A Literary Comparison by T. J. Meadowcroft

By T. J. Meadowcroft

Daniel 2-7 are noteworthy chapters within the Bible, in part simply because they're in Aramaic instead of Hebrew and in part as the early Greek translation of these chapters, identified to us because the Septuagint, is sort of diverse from the Aramaic textual content that we've got. This ebook 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 improved figuring out of ways biblical narrative handles symbolism. via this examine the reader additionally profits perception into differing circles of knowledge in Persian instances, each one giving upward push to a textual culture nonetheless obtainable 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)

Example text

In vv. 8 and 17 the MT describes the greatness of the tree in terms of its beauty, its cosmic proportions, and its provision of food and shelter for the world. It then focuses on one basic point of similarity between the tree and the king, and the greatness of each. This is explicit in the parallels between vv. 17 and 19. The tree's height 'reached to heaven' (v. 17, Wfttib KQQ1), and the king's greatness reaches to heaven' (v. 19, tODBfr ntDO). The tree's appearance is 'to all the earth' (v. ), while the king's rule is 'to the end of the earth' (v.

189. 39. See also Delcor, Daniel, p. 167, on the link with Ezek. 17. 40. VanderKam, Enoch, p. 6. 41. P. Hayman, 'Qohelet and the Book of Creation', JSOT 50 (1991), pp. 106-108. 42. Hayman, 'Qohelet', p. 108. 44 Aramaic Daniel and Greek Daniel LXX speaks of the 'true meaning' (vrcovoia) being revealed to Daniel, which has mantic connotations more appropriate to the visions. Incidentally, as we will see in the discussion below on the dream's interpretation, this is not the only place where the vocabulary of the LXX seems to have links with the later chapters of Daniel.

3-6 and the different uses made of the epistolary form are substantial variations in the material of the MT and the LXX. But below the surface of the stories there are other important differences. Reference has already been made to the use of the first-person narrator. In the MT Nebuchadnezzar reports in the first person through the device of the letter, but this is not sustained throughout the story. At the moment that Daniel is called to interpret the king's dream (v. 16), there is a shift to the third person which continues until Nebuchadnezzar emerges from his madness and his understanding returns (v.

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