Tuesdays Are for the Old Testament
7/2/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Twenty-Six: Daniel." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (433-446).
Lessing and Steinmann date the move of Nebuchadnezzar to Babylon with Daniel among the captives at 604 B.C. This marks the start of the Babylonian Captivity, though Jerusalem itself didn't fall until 587 (Lessing & Steinmann 2014, p. 433). The entire situation would have planted doubt in the minds of the Jews as they were moved away from the land which was promised to them.
While Daniel is the putative author, this work has faced significant critical attention which denies the date coinciding with the exile and the author as Daniel (Lessing & Steinmann 2014, p. 433). It has often been seen as a later, highly fictionalized, work. However, Lessing and Steinmann maintain the traditional view of authorship and date. Chapters 1-6 give accounts of events between 605 and 530 B.C. Chapters 7-12 have dates related to the reign of various kings (Lessing & Steinmann 2014, p. 434). Because of the date of the final vision, the work would not exist in its current form before 536. Lessing and Steinmann consider it likely that the book was composed late in Daniel's life, probably when he was over eighty.
By the third century A.D., some, including Porphyry, considered the date to be in the second century B.C. due to the prophetic visions of historical events (Lessing & Steinmann 2014, p. 435). The theories of later composition are predicated on the impossibility of predictive prophec. Loan words from other languages are sometimes taken as evidence for a later date. However, this would not be impossible or even unlikely at the time traditionally set. Daniel's emphasis on God as the sovereign, controlling what happens, is undermined by critical interpretations, especially those which deny the validity of messianic promises (Lessing & Steinmann 2014, p. 436). If God is truly the protector of his people, he accomplishes that protection through history. Denying the history casts doubt on his ability to care for his people (Lessing & Steinmann 2014, p. 437). If God cannot know and care for his people, the stories of his ability are misguided.
Daniel is clearly organized into ten units, with strong transition statements for all but one shift (Daniel 5:31). (Lessing & Steinmann 2014, p. 437). The second portion of the book overlaps in chronology with the first part. These are visions of Daniel, while the first chapters are narratives of events.
Lessing and Steinmann note that the text of Daniel begins in Hebrew, shifts to Aramaic, then back to Hebrew, with some of the narrative portion and some of the visions in each language (Lessing & Steinmann 2014, p. 438). They explain this by describing two chiasms, interlocked with one another. The first is introduced in chapter one, in Hebrew, then proceeds in Aramaic in chapters 2-7. The other is introduced in Aramaic in chapter 7, then proceeds in Hebrew in chapters 8-12 (Lessing & Steinmann 2014, p. 439). The overall structure in a sophisticated way draws attention to chapter seven and "its messianic vision of the Son of Man" (Lessing & Steinmann 2014, p. 439).
In Greek manuscripts, Daniel has two different translations. The Old Greek version, probably from the second century B.C., chiefly differs from the Masoretic Text in chapters 4-6, which apparently called for some explanation (Lessing & Steinmann 2014, p. 440). The other translation, attributed to Theodotion, is probably from the first century A.D., though Theodotion lived later, in the second century. This one is closer to the Masoretic Text. These translations include some additions as well: Susanna, Bel and the Dragon, and the Prayer of Azariah and the Song of the Three Young Men (Lessing & Steinmann 2014, p. 440). Lessing and Steinmann describe the additions briefly.
From a theological standpoint, Lessing and Steinmann find all the major themes stemming from that of the promised Messiah (Lessing & Steinmann 2014, p. 440). The book is rich in eschatological passages which describe the messiah as the central figure. Other passages also view the messiah in important terms. Particularly chapter seven speaks of the enthroned messiah, a view parallelled in Psalms 2 and 110 (Lessing & Steinmann 2014, p. 441). Though Israel is in exile, God is still seen as the protector of his people (Lessing & Steinmann 2014, p. 442). He is fully in control of human history. In contrast, the false gods of the nations are useless (Lessing & Steinmann 2014, p. 443). Therefore, God's people need to hold to their faith with integrity. Even in times of trouble, God gives his people strength to hope and wait for the Messiah.
Lessing and Steinmann find links to Daniel in both theOld and New Testaments. Joseph, in Genesis, has many parallels to the prophet Daniel (Lessing & Steinmann 2014, p. 443). The content of Daniel is also similar to that of Esther, as the Israelites are immersed in a pagan world (Lessing & Steinmann 2014, p. 444). There are many similarities in content to the other prophets as well as the wisdom literature. Daniel is also quoted frequently in the New Testament.
Sin and grace are seen in Daniel particularly through the importance of the first commandment. Daniel and the other Israelites in exile maintain their worship to the greatest extent possible (Lessing & Steinmann 2014, p. 444). Their lives of piety make a strong contrast to the surrounding culture. In Daniel's prophecies, God's grace is also seen in his predicted work of restoration. The messianic nature of these prophecies particularly describes the suffering savior we find in Christ.
7/2/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Twenty-Six: Daniel." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (433-446).
Lessing and Steinmann date the move of Nebuchadnezzar to Babylon with Daniel among the captives at 604 B.C. This marks the start of the Babylonian Captivity, though Jerusalem itself didn't fall until 587 (Lessing & Steinmann 2014, p. 433). The entire situation would have planted doubt in the minds of the Jews as they were moved away from the land which was promised to them.
While Daniel is the putative author, this work has faced significant critical attention which denies the date coinciding with the exile and the author as Daniel (Lessing & Steinmann 2014, p. 433). It has often been seen as a later, highly fictionalized, work. However, Lessing and Steinmann maintain the traditional view of authorship and date. Chapters 1-6 give accounts of events between 605 and 530 B.C. Chapters 7-12 have dates related to the reign of various kings (Lessing & Steinmann 2014, p. 434). Because of the date of the final vision, the work would not exist in its current form before 536. Lessing and Steinmann consider it likely that the book was composed late in Daniel's life, probably when he was over eighty.
By the third century A.D., some, including Porphyry, considered the date to be in the second century B.C. due to the prophetic visions of historical events (Lessing & Steinmann 2014, p. 435). The theories of later composition are predicated on the impossibility of predictive prophec. Loan words from other languages are sometimes taken as evidence for a later date. However, this would not be impossible or even unlikely at the time traditionally set. Daniel's emphasis on God as the sovereign, controlling what happens, is undermined by critical interpretations, especially those which deny the validity of messianic promises (Lessing & Steinmann 2014, p. 436). If God is truly the protector of his people, he accomplishes that protection through history. Denying the history casts doubt on his ability to care for his people (Lessing & Steinmann 2014, p. 437). If God cannot know and care for his people, the stories of his ability are misguided.
Daniel is clearly organized into ten units, with strong transition statements for all but one shift (Daniel 5:31). (Lessing & Steinmann 2014, p. 437). The second portion of the book overlaps in chronology with the first part. These are visions of Daniel, while the first chapters are narratives of events.
Lessing and Steinmann note that the text of Daniel begins in Hebrew, shifts to Aramaic, then back to Hebrew, with some of the narrative portion and some of the visions in each language (Lessing & Steinmann 2014, p. 438). They explain this by describing two chiasms, interlocked with one another. The first is introduced in chapter one, in Hebrew, then proceeds in Aramaic in chapters 2-7. The other is introduced in Aramaic in chapter 7, then proceeds in Hebrew in chapters 8-12 (Lessing & Steinmann 2014, p. 439). The overall structure in a sophisticated way draws attention to chapter seven and "its messianic vision of the Son of Man" (Lessing & Steinmann 2014, p. 439).
In Greek manuscripts, Daniel has two different translations. The Old Greek version, probably from the second century B.C., chiefly differs from the Masoretic Text in chapters 4-6, which apparently called for some explanation (Lessing & Steinmann 2014, p. 440). The other translation, attributed to Theodotion, is probably from the first century A.D., though Theodotion lived later, in the second century. This one is closer to the Masoretic Text. These translations include some additions as well: Susanna, Bel and the Dragon, and the Prayer of Azariah and the Song of the Three Young Men (Lessing & Steinmann 2014, p. 440). Lessing and Steinmann describe the additions briefly.
From a theological standpoint, Lessing and Steinmann find all the major themes stemming from that of the promised Messiah (Lessing & Steinmann 2014, p. 440). The book is rich in eschatological passages which describe the messiah as the central figure. Other passages also view the messiah in important terms. Particularly chapter seven speaks of the enthroned messiah, a view parallelled in Psalms 2 and 110 (Lessing & Steinmann 2014, p. 441). Though Israel is in exile, God is still seen as the protector of his people (Lessing & Steinmann 2014, p. 442). He is fully in control of human history. In contrast, the false gods of the nations are useless (Lessing & Steinmann 2014, p. 443). Therefore, God's people need to hold to their faith with integrity. Even in times of trouble, God gives his people strength to hope and wait for the Messiah.
Lessing and Steinmann find links to Daniel in both theOld and New Testaments. Joseph, in Genesis, has many parallels to the prophet Daniel (Lessing & Steinmann 2014, p. 443). The content of Daniel is also similar to that of Esther, as the Israelites are immersed in a pagan world (Lessing & Steinmann 2014, p. 444). There are many similarities in content to the other prophets as well as the wisdom literature. Daniel is also quoted frequently in the New Testament.
Sin and grace are seen in Daniel particularly through the importance of the first commandment. Daniel and the other Israelites in exile maintain their worship to the greatest extent possible (Lessing & Steinmann 2014, p. 444). Their lives of piety make a strong contrast to the surrounding culture. In Daniel's prophecies, God's grace is also seen in his predicted work of restoration. The messianic nature of these prophecies particularly describes the suffering savior we find in Christ.
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