By Paul V. Niskanen

The Human and the Divine in historical past investigates the chance that the writer of Daniel knew and drew upon the Histories of Herodotus. Daniel makes use of and develops Herodotean recommendations reminiscent of the succession of worldwide empires, dynastic goals, and the focal point on either human and divine cauration in explaining historic occasions. A comparative studying of those texts illuminates Daniel's theology of historical past, displaying it to be neither as solely eschatological nor as sectarian as is frequently intended. relatively, it truly is particularly the tip of exile—understood as overseas domination—that Daniel envisions for the full Jewish people.

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Extra resources for The Human and the Divine in History: Herodotus and the Book of Daniel

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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.

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