DANIEL AND THE BOY CALEB FRAGMENT OF AN ARABIC PSEUDEPIGRAPH Study, critical edition & translation (original) (raw)
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The aim of this article is to demonstrate the dynamic nature of the Christian Arabic Book of Daniel. I will present extant versions, discuss their variegated canonical constellations, show the fluidity of text units in the various versions and describe how they have even come to absorb liturgical practice. Special attention will be paid to the deuterocanonical narratives related to the Book of Daniel that have almost completely escaped scholarly scrutiny. The fluctuating and vivid character of Arabic Bible translations is particularly evident in the rendition of Daniel, yet in many aspects these findings are characteristic of the Arabic Bible enterprise at large. Arabic translations appear to have functioned alongside texts in the established liturgical languages which continued to serve as the measuring standard of the biblical narrative. Thus, the value of the Arabic Bible renditions lies foremost in their ability to capture a less formalized, spontaneous, and uninhibited practice and understanding of the religious heritage.
ALL-IN-ONE: EXPECTATIONS FROM DANIEL IN THE LIONS’ DEN IN TWO PALESTINIAN CASES
Rivista di Archeologia Cristiana , 2021
La Rivista di Archeologia Cristiana è un periodico annuale destinato ad accogliere la pubblicazione scientifica di studi e ricerche attorno alle testimonianze monumentali del cristianesimo durante la tarda antichità e l'alto medioevo. Ogni volume è suddiviso in tre sezioni: la prima, riservata alla Pontificia Commis sione di Archeologia Sacra, accoglie i resoconti ufficiali dei lavori e delle scoperte fatte negli anti chi cimiteri cristiani di Roma e d'Italia. La seconda presenta studi e notizie di ricerche e scoperte su tutte le regioni dell'Orbis christianus antiquus. Una terza parte è destinata alle recensioni di libri pervenuti in Redazione. Le lingue accettate dalla Rivista, oltre al greco antico e al latino, sono il francese, l'inglese, l'italiano, lo spagnolo e il tedesco. I manoscritti inviati alla Redazione devono essere adeguati, dagli autori, alle Norme di Reda zione della Rivista (pdf scaricabile al sito www.piac.it). I contributi sono esaminati dal Comitato di Redazione e sottoposti a duplice Blind Peer Review. L'elenco dei Referees è disponibile al sito www.piac.it * The article was written with the support of the Mandel Scholion Interdisciplinary Research Center in the Humanities and Jewish Studies at the Hebrew University of Jerusalem. I am grateful to Benjamin Arubas, Alix Barbet, Chaim Ben David, Dudi Mevorach, Talila Michaeli, and Zeev Weiss for their advice and help with the illustrations. Special thanks are due to Sarit Shalev-Eyni and Yair Zako vitch, who kindly discussed the representations of Daniel with me.
Daniel 1-6 in Classical Islamic Culture and the Gospel According to Ibn Hishām
JAOS 143.1, 2021
This article assesses the importance of the biblical book of Daniel in the first four Islamic centuries, focusing in particular on the legendary materials contained in Daniel 1-6. The article is divided into three sections. In the first section the treatments of Daniel 1-6 in Isrāʾīliyyāt works are examined, and it is shown that summaries of Daniel 1-6 in these works display evidence of oral transmission. Additionally, it is shown that some authors' familiarity with Daniel legends led them to insert this character into "biblical" narratives that do not otherwise relate to him. In the second section it is argued that Daniel's exploits were so widely known that they served as a sort of yardstick for judging the relative importance of some other "heroic" figures who are described in classical Islamic sources. In the third section it is postulated that the introductory sections of Ibn Hishām's Sīra consciously relate stories with Daniel-ic associations in order to bring the Sīra into line with the Christian Gospels.
The Identity of the “Mad King” of Daniel 4 in the Light of Ancient Near Eastern Sources
Christianesimo nella storia, 2012
The fourth chapter of the book of Daniel recounts a story of a Babylonian king who has a frightening dream, which only a Jewish exile is able to interpret for him. In his dream, and in the subsequent narrative, he is transformed into an animal-like being who lives away from human society for a period of seven years. Ultimately both his wits and his throne are restored to him and he praises the God of the Jews. The bizarre events of this passage make it one of the most puzzling in the entire Hebrew Bible. For generations, scholars have struggled to link Daniel 4 with historical evidence from the reign of the Neo-Babylonian king, Nebuchadnezzar II (604-562 BCE), with whom it is explicitly associated. However, with the discovery and publication of numerous cuneiform sources from the ancient Near East, many scholars have reconsidered this passage in Daniel, looking instead to the events of the reign of the last Neo-Babylonian king, Nabonidus (556-539 BCE). 1 In this paper I show how the editors of Daniel reworked this Nabonidus tradition, attributing it to Nebuchadnezzar in order to promote their theological ideals. I begin by looking at the background of Daniel 4, examining descriptions of both Nebuchadnezzar's and Nabonidus's reigns. Next I survey the connections between the events of Daniel 4 and other sources, including a stela discovered at Harran 1 See, for example, the works of J.J. Collins, Daniel. A Commentary on the Book of Daniel, Minneapolis 1993; several articles in Judah and the Judeans in the Neo-
The Proto-Fourteenth Vision of Daniel
Christian-Muslim Relations: A Bibliographical History 1, 600-900, ed. D. Thomas and B. Roggema, (History of Christian Muslim Relations 11), Leiden and Boston, 2009, pp. 309-313., 2009