By Paul V. Niskanen
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Extra resources for The Human and the Divine in History: Herodotus and the Book of Daniel
184. 99. Wills, The Jew in the Court, p. 184. 100. Wills, The Jew in the Court, p. 56. 101. Wills, The Jew in the Court, p. 185. Similarly, he notes that the only portion of Esther that resembles the Egyptian Instruction of Onkhsheshonq is what he calls the Mordechai/Haman source. Wills uses literary-critical and linguistic evidence in his source analysis. He distinguishes between what he calls 'the source of Esther' and the redactional sections largely on syntactical observations. He lists a number of these on pp.
In fact, Babylon is referred to as the new Assyrian 39. Grayson, Babylonian Historical-Literary Texts, pp. 9, 27. 40. Of course Herodotus does not have a fourth Greek kingdom since he did not live to see it. g. Polybius, Diodorus Siculus, Dionysius of Halicarnassus). It may be argued, however, that Herodotus's account of the Greek victories over the Persians already suggests the supplanting of that empire. 41. g. Collins, Daniel, p. 168. 2. 178). 155). 42 In effect, the book of Daniel's Nebuchadnezzar, as king of Babylon (Dan.
2. Daniel and Classical Studies 31 Daniel 7 where the four kingdoms are again represented under the image of four beasts indicates that it is secondary to the idea of four successive kingdoms. As Martin Noth has succinctly concluded: 'The four metals as symbols of four consecutive epochs were therefore incorporated in the vision of Dan. 16 The conflation of images in ch. 2 of Daniel—the four kingdoms and the four metals—has led scholars to seek the origin of this symbolism in Iranian texts (Bhaman Yasht, Denkard) where a similar combination of elements is evident.