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Hartman writes: "Having lost sight of these ancient modes of Work was given its final shape in 164 B.C." ( Harper's Bible Commentary, 1-6 may date to an earlier time, but the entire The roots of the hagiographa (idealizing stories) aboutĭaniel and his friends in chaps. Suggests that the author did not know of those events, which occurred late inġ64 or early in 163 B.C. Of the end of Antiochus' reign and his death in 11:40-45, on the other hand, The best candidates for the historical referents of these eventsĪre the desecration of the Temple in Jerusalem and the erection in it of a paganĪltar in the autumn of 167 B.C. That makes desolate' in 8:9-12 9:27 and 11:31 must refer to events known to These assumptions, the references to the desecration of the Temple and the 'abomination The fact, whereas predictions about the future tend to run astray. That the authors lived at the later end of the historical surveys that characterizeĭaniel 7-12 and second, that prophecy is accurate only when it is given after This dating is based upon two assumptions: first, In the form in which we have it (perhaps without theĪdditions of 12:11, 12), the book must have been given its final form some time Sibley Towner writes: "Daniel is one of the few OT books that can be Peter Kirby surveys scholars writing on the book of Daniel: This one thing, that it is much discordant from the truth and with properĭaniel. Or whether I am ignorant of anything else which was the cause, I can affirm Of language in the translation, or whether the book was edited under their nameīy some unknown other who did not sufficiently know the Chaldean language, Whether] the seventy interpreters were not willing to preserve the same lines Speech is Chaldean and differs in certain properties from our expression, [or Theodotion, and I do not know why this happened. The churches of the Lord savior do not read the prophetĭaniel according to the seventy interpreters, using the edition of Possum, quod multum a veritate discordet et recto iudicio repudiatus Liber, sive aliud quid causae extiterit ignorans, hoc unum affirmare Proprietatibus a nostro eloquio discrepat, noluerunt LXX interpretesĮasdem linguae lineas in translatione servare, sive sub nomine eorumĪb alio nescio quo non satis Chaldaeam linguam sciente editus est sive enim quia sermo Chaldaicus est et quibusdam Translation is inferior to that of Theodotion (English translation modifiedĭanielem prophetam, iuxta LXX interpretes,ĭomini salvatoris ecclesiae non legunt, utentes Theodotionis editione,Įt hoc cur acciderit nescio. Jerome further affirms in his preface to the book of Daniel that the LXX
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Why have the churches accepted Daniel according to Quare Danihelem iuxta Theodotionis translationem The LXX version proper was virtually replaced in Christian circles by the Greek text), the story of Susanna (an appendix of sorts),Īnd the story of Bel and the dragon (another appendix). Prayer of Azariah and the song of the three (comprising 3.24-90 in the These Greek versions, however,Īlso incorporate several apocryphal additions to the book.
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Septuagint (abbreviated LXX) and TheodotionĪre also important witnesses to the text. Which is in Aramaic), but the ancient Greek translations known as the The book was originally written in Hebrew (except Daniel 2.4-7.28, The book of Daniel is counted as a prophetical book in our English The Period of Jewish Independence (Gerald A. Daniel,Īnd Bel at Kata Pi (Oesterly and Robinson). Sacred Texts: Ode 8, song of the three (Greek only). Sacred Texts: Ode 7, prayer of Azariah (Greek only). Sacred Texts: Prayer of Azariah (song of the three) 1 (English only). The LXX proper, while the second is the Theodotion translation). Kata Pi LXX: Ode 10, song of the three (Greek and English). Kata Pi LXX: Ode 9, prayer of Azariah (Greek and English). Kata Pi: Bel (Theodotion) 1 (Greek and English). Kata Pi: Susanna (Theodotion) 1 (Greek and English). Kata Pi: Daniel (Theodotion, replacing the LXX) 1,