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, recognized to us because the Septuagint, is sort of diverse from the Aramaic textual content that we've got. This ebook highlights and analyzes the variations via exploring the effectiveness of every model as a section of narrative. a brand new appreciation of the craft of the Aramaic narrative is one outcome. one other is an stronger realizing of the way biblical narrative handles symbolism. via this research the reader additionally profits perception into differing circles of knowledge in Persian occasions, each one giving upward thrust to a textual culture nonetheless available to us.

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Extra info for Aramaic Daniel and Greek Daniel: A Literary Comparison (Journal for the Study of the Old Testament. Supplement Series, 198)

Example text

Textual Witnesses to the Septuagint Because the LXX of Daniel was eclipsed so early in the present era, there are only three manuscript witnesses to it. The first is manuscript R. 45 in the Chigi library in Rome, known to us as 88, according to 47. L. Moberly, From Eden to Golgotha (Atlanta: Scholars Press, 1992), p. 113, on 'story, history and truth' in the Old Testament. 48. Jeansonne, Daniel 7-12, p. 8. 49. Wiirthwein, The Text of the Old Testament, pp. 49 and 57. But contrast Jellicoe in The Septuagint, who seems to understand revision and recension in different ways but never defines exactly how.

This picture is graphically expanded in the interpretation to include the idea of imprisonment and exile as events in the life of the king. In these ways a symbol of the humiliation of greatness has become something different. An example of the allegorizing tendencies of the LXX version may be seen by comparing the versions at the point in the account of the dream where the 'it' of the tree becomes the 'him' of the person of the king. The dream is told twice in the MT, excluding its implementation in vv.

Daniel 4 49 ambiguous. This allows a subtle movement from dream to interpretation, with maximum effect and a minimum of artifice and intrusion on the part of the narrator. The central moment in the process is the phrase 'with the beasts (of the field) will be his lot' (v. 12, mbn «nrmar and v. 20, np^n tra nrrror). Until then the referent is the tree. 16, where it has a clear application to human affairs. In biblical Hebrew there are numerous witnesses to the word, and almost all speak of some sort of allotment or destiny for human beings.

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