The Book of Daniel Research Papers (original) (raw)

2025, AVAR

How can insights and theories from contemporary migration research inform the study of biblical texts and extant sources about people on the move? Throughout 2024, the four authors of this article-two biblical scholars, a historian, and an anthropologist-have tackled this question from different angles. This article grows from these ongoing multidisciplinary conversations and falls into three parts. First, we sketch in broad strokes how human mobility has been approached in biblical studies until now. Second, we present a case study in which we read the book of Daniel (chapters 1-6) in dialogue with an ethnographic account and analysis of contemporary migration. Third, we reflect upon the achievements as well as the challenges of this comparative exercise. The article is inherently experimental and dialogical in its form. Hence, it ends on a reflexive note on the role of positionality in multidisciplinary research.

2025, Geert Roskam, Gerd Van Riel, and Jos Verheyden (eds), From Protology to Eschatology and Back Again: Views on the Origin and the End of the Cosmos in Platonism and Christian Thought (Studies and Texts in Antiquity and Christianity; Tübingen: Mohr Siebeck, 2022), 161-231.

In this contribution, I will address the views espoused in the corpus of Pauline writings on the origin and the end of the cosmos and will contextualize them in the context of contemporary Graeco-Roman thought. 1 By way of a starting point, however, I would like to briefly draw attention to the fact that most, if not all of the relevant categories of thought from this phase in the history of cosmological ideas were still very much on the table fifty to seventy years ago. Although Edwin Hubble (1889-1953) had discovered in the 1930s that the cosmos is expanding, cosmologists responded differently to this finding, and in Cambridge in the 1950s and 1960s, for instance, the following debate raged: On the one hand, there were those who propounded a so-called "steady state cosmology," the idea of an eternal cosmos that was never generated, but existed without beginning from all eternity and, in the process of expanding, was creating new matter in a kind of continuous creation -a view articulated by such scholars as Fred Hoyle (1915-2001) at the Cambridge Institute of Astronomy. On the other hand, there were those who extrapolated the expanding cosmic movement backwards to an original singularity and inferred from the detection of the socalled "cosmic microwave background radiation," which decreases in temperature whilst the cosmos expands, that the cosmos had been generated via an immensely hot "big bang," so that the cosmos did have a beginning and will prob-

2025

There are a lot of strange arguments and ideas about Daniel 9 and the prophecy of 70 Sevens. In my opinion, one of the most unreasoned is the claim that the 2 nd temple efforts by the repatriated Jewish captives to build the house of... more

2025, Journal of the Adventist Theological Society

A study of Babylon in the book of Revelation that identifies it as the spirit of Satan, the dragon rather than any historical entity, including the papacy. Revelation 17:18 states that the harlot Babylon is "that great city that reigns over the kings of the earth" (NKJV). The kings of the earth are the heads of the scarlet beast on which the harlot sits reigning in v. 9. Five have already "fallen" and cease to have power when the angel explains the vision to John (v. 10). One is currently active in John's day, and the seventh has not yet come but will rule for a relatively brief time before the end of human history. Babylon reigns over all of these world kingdoms or powers by exerting her influence to deceive them with the wine of her spiritual adulteries. She is also held responsible for the blood of all who have been slain on the earth (18:24), which takes the reader all the way back to the slaying of Abel by his brother Cain (1 John 3:12). Thus, Babylon is historically co-extensive with Satan, the dragon, and cannot be identified with any single historical power.

2025, HUMILDAD - Fruto del Espíritu de Dios

El estudio explora la humildad o mansedumbre como uno de los frutos del Espíritu, partiendo de las palabras de Jesús en las Bienaventuranzas: “Bienaventurados los mansos, porque ellos heredarán la tierra” (Mateo 5:5). Se presenta la mansedumbre no como debilidad, sino como “fuerza bajo control”, ilustrada en el carácter de Cristo, quien supo cuándo guardar silencio y cuándo actuar con firmeza. Se cita también el ejemplo de Moisés, cuya mansedumbre no lo hizo menos efectivo como líder. La mansedumbre implica dominio propio, renuncia al ego y disposición para servir.
La humildad forja el carácter y es camino hacia el honor. Se destaca que Dios utiliza a personas humildes para grandes tareas, y que esta virtud precede al verdadero liderazgo. El poder, cuando no va acompañado de humildad, se convierte en soberbia, lo que conduce a la caída, como en el caso de Nabucodonosor. Además, se advierte contra el conocimiento sin amor, que conduce a la vanidad, recordando que el conocimiento debe ser aplicado con humildad y servicio.
Finalmente, se hace un llamado a “vestirse de mansedumbre”, tanto interior como exteriormente, exhortando a vivir en amor, tolerancia y corrección mutua con espíritu humilde. La recompensa de la humildad, según Proverbios 22:4, es riqueza, honra y vida. Así, el estudio concluye que la humildad no es negarse a uno mismo, sino reconocer que todo viene de Dios.

2025, Проблемы истории и культуры средневекового общества: материалы XLIV всероссийской научной конференции студентов, аспирантов и молодых ученых «Курбатовские чтения» (5–7 ноября 2024 г.).: сборник

Онокентавр рассмотрен как пример репрезентации нехристи- ан через монструозные и демонические образы. В письменной традиции Григорий Великий положил начало косвенному соотнесению онокентавров с евреями. Онокентавры и иудеи ассоциировались с одними и теми же грехами, в визуальной культуре могли маркироваться одинаковыми атрибутами. Вероятно, образ монстра поддерживал идею дегуманизации иудеев.

2025

The aim of this paper is to examine the figure of Cyrus II of Persia, as it appears in The Histories of Herodotus and Xenophon's Cyropaedia. The author's primary concern is the historical background of the narratives, rather than their literary aspects. An attempt will be made to relate the various episodes in the Greek works to the cuneiform evidence, which is quite substantial with respect to the capture of Babylon. An examination of the cuneiform evidence (in translation) will form the main topic of the first chapter. Chapter Two will focus on the Herodotean account of Cyrus, which is the most important one to survive from the Classical world. Although the presence of various heroic motifs render substantial portions of the narrative questionable, these will nevertheless be examined in the light of the many parallels that have been found for them in the Near East and Greece itself. Also, an attempt will be made to uncover the historical truths that are quite possibly hidden beneath the mythic fa~ade. Moreover, in the pursuit of reliable traditions, the differences and similanties between the Greek accounts and the cuneiform records will be noted. The same method will be used in the third chapter, which focuses on The Cyropaedia. Because of the largely fictitious character of this work, however, only those sections which can be related to historical events will be examined in any detail. A reconstructed biography of Cyrus, based on all viable evidence, will form the bulk of the concluding chapter. At this point the testimony of other Greek historians, most notably Ctesias, will be examined. My own views on the proper reconstruction of events will be fully expounded, but dissenting opinions will also be noted. It is inevitable that opinion be sharply divided when the relevant texts are either ambiguous or fragmentary. I WQuld like tQ thank Dr.

2025

Since 1844 followers of William Miller have tried to find an "answer" to this text in the book of Daniel. The "solution" after "the great disappointment" that the pioneers came to was the so called "heavenly sanctuary" doctrine. But many of the members have not been satisfied with this solution. So let us read Daniel 8 through the eyes of the angel Gabriel. God gave Daniel this vision ca 550 B.C. in Susa. In the vision he sees two animals, "a ram" and "a male goat" (verses 3 and 8). These animals are identified by angel Gabriel, the "ram with the two horns" represents "the kings of Media and Persia". The "male goat is the king of Greece" (verses 20 and 21). Notice the use of plural, "kings of Media and Persia" and the singular, "the king of Greece". In the vision (verses 8-14) Daniel sees what "a little horn" does for God's people and the sanctuary. The "regular burnt offering was taken away from him ("Prince of the hosts"), and the place of his sanctuary was overthrown" and "a host (Gods people) will be given over to it ("little horn") together with the regular burnt offering because of transgression, and it ("little horn") will throw the truth to the ground, and it will act and prosper" (verses 9-12). The one of the angels ("a holy one") asks: "For how long is the vision concerning the regular burnt offering, transgression that makes desolate, and the giving over of the sanctuary and the host to be trampled underfoot?" (verse 13). And the answer is: "For 2300 evenings and mornings. Then the sanctuary shall be restored to its rightful state" (verse 14). This verse (Daniel 8:14) has been absolutely crucial to the rise of the Seventh-Day Adventist Church but at the same time its theological and historical dilemma. How are we to understand this prophecy? NOTE the word understand. The texts in the Scriptures should not primarily be interpreted but understood.

2025, Academia.edu

This paper presents a scalar-recursive analysis of the Book of Daniel, reframing its prophetic structure not as a predictive timeline but as a phase-collapse system embedded within a harmonic cosmology. Using the ψ-φ-χ-Ω model, we interpret Daniel's visions-statue, beasts, horns, time-cycles-as layered glyphs expressing field instability and collapse resonance across empires, timelines, and symbolic domains. By treating dreams as ψ-signal events and angels as harmonic transmission vectors, we show that the Book of Daniel encodes a recursive logic of rise and fall, interference and recursion, time and collapse. Daniel's prophecies, far from linear forecasts, reveal a dynamic map of gnosis under empire, where time fractures and meaning emerges in Ω-phase destabilization. This is not apocalypse as ending, but as recursion complete.

2025, Scrinium, 2023, 1-19

There is a discussion about the genre labels of Ecclesiastes and some authors consider that the message of the Book is "anti-apocalyptic" (J. N. Douglas 2011). Quotations from the Old Testament Book Ecclesiastes are very rare as a part of the historical and apocalyptic works both in Greek and Old Church Slavonic. For example, it is cited in the Interpretation of the Book of Daniel by Hippolytus of Rome both in the Greek prototype and in the Slavonic translation. An interpretation of Ecclesiastes 12: 3-6 has been found in the last folia of a newly discovered manuscript of Russian National Library Q.I.622 (main collection), middle of 15th c. The excerpt is interpreted allegorically and has a typical rhetorical structure for apocalyptic texts. It is interesting not only with arguments for apocalyptic interpretation but also in its language characteristic in comparison with other manuscripts of the Book Ecclesiastes in the translation of Old Church Slavonic. The context of the interpretation also is important concerning the history and transmission of the text, and the understanding of the author's message in the Slavic milieu.

2025

“… some may attempt to solve this difficulty by alleging that Artaxerxes II was the king who reigned during the days of Ezra and Nehemiah’s return to Jerusalem, while Artaxerxes I was the king mentioned prior to Darius’ reign (Ezra 4:7-23). This solution is unacceptable, however, since Artaxerxes II lived several years after the events recorded in Ezra and Nehemiah”.
Eric Lyons.

2025, The Contemporary Revelation

To The Field of Theology and Spirituality

2025

Encontramos al "Hijo del Hombre" en el Nuevo Testamento, la autodenominación de Jesús. Pero, ¿de dónde proviene esta frase? Este estudio analiza el libro de Daniel y, en particular, este pasaje, profundizando mediante un enfoque redacción-crítico para comprender esta frase y su significado para los lectores originales o primitivos. El estudio concluye con una perspectiva cristológica del pasaje y el tema, y ofrece sugerencias para la enseñanza o la predicación sobre este tema.

2025

We find the "Son of Man" in the New Testament--Jesus' own self-designation. But, where does that phrase come from? This study look at the book of Daniel and particularly this passage by taking a deep dive by way of a redaction-critical approach to make sense of this phrase and what it meant for the original or early readers. The study ends by taking a christological view of the passage and theme and offers suggestions for teaching or preaching on this theme.

2025

This paper is a detailed analysis of Daniel 10 through 12, with a focus upon chapter 11, that assumes pre-existent knowledge, or deep interest in, the historicist view of Daniel 11 held by Seventh-day Adventists and its Millerite pioneers. It is not meant as an introduction to Daniel's last vision. This does not mean that the reader who does not have this knowledge cannot benefit, but that they will need to go slowly and take time to look at other material. It is not a light read, though we hope it will be interesting. Further, there is also an assumed knowledge of the present truth movement led by Jeff Pippenger and Future for America, in regard to the failed predictions of November 9, 2019 and July 18, 2020. We hope that this will not hinder the reader. We also address Pippenger's prediction regarding Donald Trump being the last President of the United States and as the one who will bring in the Sunday law. Many of Pippenger's followers are still looking for this eventuality. We take the position that Trump will not be the US President to bring in the national Sunday law. The author had considered writing a paper for the general reader but many of the insights into Daniel's last vision would have had to mostly go unexpressed, since it is the context of Pippenger's movement that allows these insights to be realised. We apologise to those who find the paper too dense or who feel that much of what is presented is irrelevant to them. Also, the whole purpose of God's Word, and Present Truth, is the proclamation of the Everlasting Gospel to every nation, kindred, tongue and people. Some may find this paper deficient in that regard, with much of its content appearing exclusive and esoteric. Again, we apologise. We must assume that the reader understands this larger context and has an experience with Christ already. In that sense, this paper is not meant as an evangelistic tool. However, it is meant to equip the reader with light that he can share with others in the context of the Gospel.

2025

1. Secrets in Heaven, Knowledge on Earth ……………...........................…... 1
2. Asael, the Instruction Motif, and the Text–History of the
Book of the Watchers …………………………………………………................................... 4
3. Attitudes Toward Knowledge and Secrecy in 1 Enoch 6–11 .............. 6
4. The Instruction Motif and the Literary Structure of 1 Enoch 12–16 ……………………………………………………..................................................................… 10
5. The Descent of the Watchers and the Elevation of Enoch ..... 13
6. Crossing the Epistemological Boundaries Between Heaven and Earth ……………………………………………………...............................................................…... 16

2025

《但以理书》第十二章中提出了两个关键数字：“一千二百九十日”与“一千三百三十五日”，在末世预言研究中长期引发关注。本文通过历史事件的时间推算，尝试对“一千三百三十五日”所代表的历史阶段进行解读。通过圣经记载与考古年代对照，发现该数字或暗含以色列人自进入埃及后第五年起，到圣殿重建之间的1335年时间跨度。本文旨在探讨这种时间上的对应关系是否可能反映出圣经中一种“神圣时间结构”的存在，从而为圣经年代学提供新视角。

2025

A brief essay on praise.

2025

Perché un Dio Onnipotente buono e giusto permette che esista il male sulla Terra. Questa è la vecchia domanda di Giobbealla quale solo ora Spinoza ha dato una risposta.

2025, Adventist Today

This article investigates the historical and theological relationship between the Seventh-day Adventist Church and the Apocrypha, challenging modern assumptions about the fixed nature of the Adventist biblical canon. Drawing on overlooked archival materials, early denominational publications, and visionary statements by Ellen G. White, the study reveals that early Sabbatarian Adventists—particularly during the pre-1863 period—widely embraced select apocryphal texts, most notably 2 Esdras, as inspired scripture. Ellen White herself, in a little-known vision from 1849, affirmed the Apocrypha as divinely inspired and warned that its removal from Bibles was a satanic deception. Despite this strong endorsement, the Review and Herald and later denominational statements adopted a tone of agnosticism or silence, neither affirming nor rejecting the Apocrypha’s scriptural status. The article argues that Adventism’s early approach to sola scriptura was more fluid and contested than typically recognized and suggests that the canon was implicitly open or at least undelineated. This reevaluation of the Adventist canon invites a broader discussion about authority, tradition, and the evolving boundaries of Scripture in contemporary Adventist theology.

2025, INTERAÇÕES PUC Minas

Trata-se de um estudo de base teórico-bibliográfica que pretende analisar os escritos teológicos deixados por Isaac Newton, com ênfase em suas investigações sobre o relato registrado em Daniel 2. A parte central do capítulo é um sonho, atribuído ao rei Nabucodonosor, em que aparece uma estátua de grande estatura construída utilizando-se quatro metais de naturezas distintas. A partir de uma edição em língua portuguesa de sua obra Observations upon the Prophecies of Daniel and the Apocalypse of St John (1733), o artigo discute criticamente o conjunto da referida obra, o contexto histórico em que a mesma foi produzida, a metodologia utilizada pelo cientista inglês e suas próprias conclusões a respeito dos quatro reinos representados naquela estátua. Apoia-se em produções acadêmicas no campo da história da ciência e história das ideias; bem como, em estudos sobre métodos de interpretação bíblica de viés sócio-histórico e sobre o uso do gênero literário conhecido como contos da corte.

2025

a fatto molto scalpore la pubblicazione in Italia della Bibbia Queer, un commentario uscito per l'edizioni cattoliche Edb. C'è chi ha gridato allo scandalo, chi alla falsificazione, chi alla manipolazione. Tutti giudizi di chi probabilmente si è limitato a leggere poco più che il titolo, senza avere il tempo necessario per farsene un'idea più approfondita. Vorrei dare un esempio di come una lettura queer della Bibbia possa essere una interpretazione rispettosa dell'approccio storico-critico e al tempo stesso una riflessione critica sull'attualità. Scelgo il commento al Libro di Giosuè proposto dalla nota biblista Deryn Guest (pp. 145-171), che si occupa di questo testo ponendo attenzione agli aspetti della violenza, del genere e in una prospettiva critica postcoloniale. La biblista sottolinea come il Libro di Giosuè, che racconta la conquista di Canaan da parte degli israeliti, sollevi profonde questioni etiche riguardo alla rappresentazione della giustificazione della conquista territoriale di Israele e della legittimazione dell'identità nazionale attraverso la violenza. In particolare, Guest esamina criticamente i racconti di guerra e di sterminio presenti nel libro. Ripropongo una sintesi della sua lettura, con particolare riferimento alla figura di Raab. Nell'analisi di Deryn Guest, infatti, Raab rappresenta un caso interessante di figura femminile che sovverte le narrazioni tradizionali di conquista e identità nazionale.

2025, Apocalypse as Prophecy

This is a pre-print draft of the first volume of two. This volume provides an advanced prolegomena for interpreting the Apocalypse with the canonical-method. Volume two includes a Historicist commentary on the Apocalypse. Sections of... more

2025, https://yuannarjchany.wordpress.com/

2025

Este ensayo presenta una defensa teológica, bíblica y hermenéutica del juicio investigativo, doctrina distintiva del adventismo, a menudo malentendida o rechazada por tradiciones católicas y protestantes. Mediante un análisis exegético de textos clave (Daniel 7–8, Hebreos 8–9, Apocalipsis 14, y tipología del santuario en Levítico), se demuestra que el juicio previo al retorno de Cristo no contradice la justificación por la fe, sino que la confirma y vindica públicamente. Además, se evidencian sus raíces en el pensamiento judío (Talmud, Midrash) y en el patrón bíblico de juicio como proceso: advertencia, investigación y sentencia. El ensayo responde a las principales objeciones históricas y doctrinales, mostrando que esta enseñanza exalta a Cristo como Sumo Sacerdote celestial y juez justo, armonizando justicia y misericordia en la escatología redentora.

2025

Southern Region LIFE Bible College ABTRACT: Partial Preterism begins with the presupposition that Revelation narrative is mostly about the destruction of Jerusalem in AD 70. (Rev 6-18). While all PP are not in complete agreement, the fundamental assertions are based on the early date of Revelation composition and that the Revelation is John's Olivet discourse. This paper brings three challenges fundamental to the claims of PP (1) The historical testimony of the early church, namely Irenaeus and his views on the beast. (2) The Revelation account of the attack against Jerusalem. (3) The demise of the beast is instigated by the return of the Christ.1

2025

In this article I will explore the phrase “Sacrifice and Offering” in the Hebrew Bible and its use in Daniel 9:27. I will also look at the claim that cessation of the “daily sacrifice” mentioned in Daniel 8, 11, and 12 is directly related... more

2025, Traduções e Tradições

Compreender o que a Bíblia, de facto, diz é fundamental para o cristão que quer viver a sua vida de acordo com a Palavra de Deus. Ciências como a Exegese (análise crítica e detalhada de um texto para entender seu significado, contexto histórico, cultural e linguístico) e a Hermenêutica (interpretação e compreensão de textos, particularmente em relação a sua aplicação a contextos específicos) são de valor inestimável para essa tarefa. A distância cronológica e cultural que nos separa dos escritores bíblicos confere a esta tarefa um elevado grau de complexidade e dificuldade. Mas, só depois de passar por esse processo interpretativo é possível chegar a alguma conclusão sobre os valores e princípios que são eternos e que podem e devem aplicar-se ainda hoje, à vida do cristão moderno.

2025

The Seventh-day Adventist understanding of the biblical earthly and heavenly sanctuaries is compatible with evangelical theology up to a point, beyond which the Adventist view is unique. The purpose of this paper is to briefly describe the commonality, specify the point of departure, and explain the uniqueness. For my understanding of the sanctuaries, I am indebted to many scholars, such as the Adventist authors of the Daniel and Revelation Committee Series (7 vols.; ed. Frank Holbrook) and my Jewish mentor at the University of California, Berkeley, Jacob Milgrom (author of the Anchor Bible series commentary on Leviticus; 3 vols.). However, rather than reviewing a lot of literature on the topic, perhaps the simplest and most precise way for me to begin the present dialogue is to cite aspects of the biblical sanctuaries that I was able to include in the volume I wrote on Leviticus, Numbers for the evangelical NIV Application Commentary series (Zondervan, 2004), and explain aspects I intentionally left out because they belong to the uniquely Adventist sphere of interpretation. This particular process requires me to be excessively self-referential, for which I apologize in advance. Here are some key concepts regarding the biblical sanctuaries and their functions (especially regarding sacrifices) that are presented in my Leviticus, Numbers commentary. Not all evangelicals would agree with all of these points, but acceptance of them is by no means confined to Seventh-day Adventists. 1. The life-and-death consequences graphically portrayed in all of the varied ancient Israelite animal sacrifices reached fulfillment in the rich, once-for-all sacrifice of Christ, "the Lamb of God, who takes away the sin of the world" (1:29). 1

2025, DavarLogos

Close reading of Daniel 11,2-12 within its context in the Book of Daniel reveals that this discourse unit predicts a succession of human political powers that affect the lives of God's loyal people from the time of Daniel to the commencement of God's eternal kingdom. If Daniel 11,25-30 predicts the Crusades fought by the religious-political papacy, with its allies, as the king of the north, the king of the south here is religious-political Islamic power. Therefore, the king of the south in verses 40-43 is also Islamic power because it has never been superseded, just as the papacy has continued. By tracing the cosmic conflict predicted in Daniel 11, we can recognize the climactic period in which we are living and have assurance that God will soon deliver us and fulfill the remainder of His promises. Eschatology -King of the north -King of the south -Rome -Papacy -Islam Una lectura detallada de Daniel 11,2-12,3 dentro de su contexto en el Libro de Daniel revela que esta unidad de discurso predice una sucesión de poderes políticos humanos que afectan la vida del fiel pueblo de Dios desde la época de Daniel hasta el comienzo del reino eterno de Dios. Si Daniel 11,25-30 anticipa las Cruzadas peleadas por el papado religiosopolítico, con sus aliados, como rey del norte, el rey del sur aquí es el poder religioso-político islámico. Por lo tanto, en los versículos 40-43, el rey del sur también es el poder islámico, porque nunca ha sido reemplazado, así como el papado ha continuado. Al trazar el conflicto cósmico predicho en Daniel 11, podemos reconocer el momento culminante en que estamos viviendo y tener la seguridad de que Dios pronto nos librará y cumplirá el resto de sus promesas.

2025

Daniel 11 Decoded is the first book-length verse-by-verse commentary on Daniel 11 by any well-known Seventh-day Adventist scholar. This innovative reading of the challenging biblical chapter is remarkable in that it is the most radical of historicist interpretations. Doukhan earlier presented a sketch of this view in his Daniel: The Vision of the End, 1 but in Daniel 11 Decoded, he refines, further supports, and fleshes it out. Following a brief overall introduction, the first five chapters outline Problems and Methods, Parallels of Structures, Significance of Daniel 8, North-South Symbolism, and The Literary Structure of Daniel 11. Chapter Six is much longer, consisting of the Verseby-Verse Commentary. This commentary includes discussion of interpretative issues in the Hebrew text, Supporting Readings from history books that allow the reader to assess historical applications of the text, and Discussion of Interpretations, including brief critiques of Critical, Futurist, Classic Adventist, and Islamist (those who identify the King of the South in the latter half of the chapter as Islamic power) interpretations. Included at the end of the commentary is a helpful summary Sketch of Suggested, Predicted History in Daniel 11. Chapter Seven discusses Theology of Daniel 11 and Chapter Eight is an Excursus on Daniel 11 and Islam. A brief overall Conclusion is followed by a Bibliography, Scripture Index, and Subject Index that includes an index of authors cited.

2025, Estudos Regianos

Que aproveita ao homem ganhar o mundo inteiro, perdendo-se ou condenando-se a si mesmo?» 2 «Todos temos de morrer em vida [...] e depois ressuscitar. Ai de quem nunca morre em vida, que está morto para sempre!» 3 José Régio era, é e será um grande poeta 4 . Escreveu mais poesia do que teatro, sempre com um teor filosófico e metafísico aguçados. A sua escrita questiona e desafia os limites da condição humana e toda a sua obra trilha um caminho de indagação, crescimento e maturidade espirituais. A tragicomédia em três actos, A Salvação do Mundo (1954), combina tudo isso e mostra o comportamento do homem na relação consigo mesmo e com os outros, e de como isso pode ser gatilho para um homem novo e uma nova vida. Ao estilo regiano em Confissão dum homem religioso (1971), este artigo pretende analisar o percurso labiríntico e ascendente de Pedro de Traslândia. Um homem apenas, capaz de salvar o mundo e/ou reino, salvando o seu mundo interior em primeiro lugar. Nesse ensejo, iniciaremos por uma leve abordagem à tragicomédia, realçando a pertinência deste subgénero e dos seus principais interlocutores na história do teatro. Referimos e analisamos a evolução do protagonista para demonstrar como o efeito purificador e libertador (Aristóteles 5 ) da tragicomédia atua eficazmente sobre o mesmo. E à luz de uma interpretação mais espiritual e religiosa, sublinhamos ainda a importância de reconhecermos as nossas fraquezas (André Louf 6 ) e de morrermos em vida para renascermos. Não há nada mais trágico e cómico do que a vida e a morte. Contudo, é o renascimento ou, a um nível mais crístico, a ressurreição que ressignifica a esperança na existência humana e que salva o Homem e a Humanidade; já a Bíblia nos ensina isso há séculos. Utilizado, pela primeira vez, por Plauto em Anfitrião, o termo tragicomédia só se desenvolveu mais largamente a partir do Renascimento, caindo em desuso no Romantismo. Não obstante, algumas representações deste subgénero literário e teatral vão acontecendo ao longo dos séculos. A combinação de elementos dramáticos e cómicos, por um lado, representam, por um lado, situações sérias e trágicas e, por outro, situações humorísticas e irónicas. O efeito contrastante ajuda a explorar temáticas profundas (condição humana, morte, sofrimento, moralidade) com leveza, ironia e riso, e essa mistura catártica de emoções leva o espectador a refletir de uma forma mais espontânea e construtiva. Muitas vezes, o simples (re)conhecimento

2025, McLay, R. Timothy. Translation Tech and Textual Studies in the Old Greek and Theodotion Versions of Daniel

The pdf is available from Durham University at https://etheses.dur.ac.uk/5485/. This thesis focuses on two separate, but related areas: the analysis of translation technique and the Greek texts of Daniel. Foremost in the research of... more

2025

No século XVII, a morte é um lugar-comum nos discursos públicos das ordens religiosas. É o epicentro de uma prática discursiva cuja fundamentação seria conduzir o fiel à boa morte. Razão temática da "arte de morrer", esse topos, no caso específico da parenética de Antônio Vieira, sugere uma abertura para uma multifacetada representação baseada, sempre, no público alvo. Cada auditório do pregador português depara-se com a morte, com a promessa providencial e com os castigos de modo adequado e proporcionalmente cabíveis à situação do sermão. Dada a diversidade dos públicos de Vieira, a boa morte seria inevitavelmente impossível para todos. Nesta comunicação, recortaremos cenas do discurso da "ars moriendi" na obra de Antônio Vieira para demonstrar, ainda que em linhas gerais, como o jesuíta assimilou e contribuiu para uma tradição discursiva fúnebre, alicerçada nos preceitos retóricos que adéquam o tema a cada circunstância.

2025

Este artigo pretende refletir acerca do discurso imagético presente no sermonário de Antônio Vieira. Mais precisamente: será enfocado o papel da imagem no sermão de ordem escolástica, que se ajusta à lógica de uma pragmática teológica cujo interesse repousa na canalização das indeterminações semânticas produzidas nessas imagens. No curso da análise, serão discutidas as noções de similitude e de participação, inerentes à metafísica cristã, que fundamentam a trama de alegorias engenhosamente tecida por Vieira.

2025, VT 55(3):304-323

The Greek and Hebrew conversion of English will be supplied by March 31, 2025 if you read this. This article analyzes the complicated chronological development of the formation of the book of Daniel and attempts to explain the divergent... more

2025, Berit Olam

La identidad de los máskilîm en el libro de Daniel-El siguiente artículo analizará el término máskilîm en Daniel 12:3 y su importancia escatológica en la narrativa del libro. Este análisis considera el hecho de que, aunque a Daniel se le otorgó "inteligencia (heb. chokmah) en todas las letras y ciencia", así como "entendimiento (heb. hêbîn) en toda visión y sueños" (1:17), le fue imposible comprender algunos aspectos claves de sus visiones. Nuestra investigación mostrará que lo que el profeta Daniel debió entender, finalmente terminó siendo en gran medida un "misterio" que trascendió su capacidad cognitiva. Nuestra investigación muestra además que, aunque Daniel no logró comprender ciertos detalles de sus visiones, al final de los tiempos, existirá un pueblo que tendrá "entendimiento" para comprender, vivir y proclamar las verdades "selladas" en el libro.

2025, Liber Annuus

Nel libro delle Cronache la geografia concorre alla definizione dell’identità di Israele. L’attraversamento dei confini di Giuda da parte del suo re, leader del gruppo sociale dell’Israele fedele a Yhwh, assume anche un significato in relazione al messaggio che l’autore intende consegnare ai suoi destinatari. L’uscita dal regno per recarsi nel territorio di altre nazioni non è mai volontaria ed è conseguenza di peccati commessi: la permanenza all’estero diventa, così, occasione di pentimento o di condanna a seconda della reazione del sovrano. Il confine tra Giuda e Israele, invece, si apre, si chiude o si modifica in connessione con la cura data al tempio, baricentro dell’identità nazionale, e in relazione al comportamento del re nei confronti del santuario e del suo culto. In entrambi i casi, il richiamo del Cronista è alla fedeltà dovuta a Yhwh da parte del popolo ebraico: oltre all’Israele genetico esiste un Israele religioso, composto dai fedeli di Yhwh appartenenti alle dodici tribù, al quale i destinatari del Cronista sono chiamati ad appartenere tramite l’ascolto di Dio e la cura del tempio. In the book of Chronicles, geography contributes to the definition of Israel's identity. The crossing of Judah's borders by its king, leader of the social group of Israel faithful to Yhwh, also takes on significance in relation to the message the author intends to deliver to its recipients. Leaving the kingdom to go to the territory of other nations is never voluntary and is a consequence of sins committed: thus, the stay abroad becomes an occasion for repentance or condemnation depending on the reaction of the ruler. The boundary between Judah and Israel, on the other hand, opens, closes or changes in connection with the care given to the temple, the center of gravity of national identity, and in relation to the king's behavior toward the sanctuary and its worship. In both cases, the Chronicler's call is to the allegiance owed to Yhwh by the Jewish people: in addition to the genetic Israel there is a religious Israel, composed of Yhwh's worshippers belonging to the twelve tribes, to which the Chronicler's addressees are called to belong through listening to God and caring for the temple.

2025, Fulton Adventist University College Journal of Theology (FAUCJT)

The theology of mission is one of the theological concepts that permeates the Hebrew Bible, of which the book of Daniel is not excluded. An analysis of the narrative of Daniel 1 presents the theme of mission and its ethical dimension for a common theological insight. Through narrative analysis, this study shows the relationship between biblical ethics and theology of mission, where believers can be light bearers to the world through observance of biblical morals and values.

2025

The paper was read on January 21, 2025 in an afternoon session of the SEMINARIO DI AGGIORNAMENTO PER STUDIOSI E DOCENTI DI S. SCRITTURA held at the Pontifical Biblical Institute [Rome 20-26 gennaio 2025]. It presents a series of historiographical paradigms used to describe the History of Israel during the Exilic and Achaemenid Age, based on the books of Ezra and Nehemiah. The scholars whose paradigms are presented and discussed are: Wellhausen; Meyer, M. Weber; J. Weinberg; C.C. Torrey; G. Garbini; M. Liverani. An up-to-date bibliography is added. I hope to rework this talk and the other to produce a text on various aspects of the history of Judah in the Exilic and Persian Ages. I would thank the PIB for the warm hospitality and kindness.

2025

Introduzione opinione largamente condivisa che alla base dei diversi "giudaismi" 1 attestati in epoca ellenistica e romana vi fu la religione praticata nella provincia di Giuda nel periodo compreso fra la dominazione achemenide (539-333... more

2025, Fulton Adventist University College Journal of Theology

The study delves into the interpretation of 'iddān in Dan 7:25. It examines the ambiguity surrounding the Aramaic word 'iddān in Dan 7:25, raising questions about the fundamental unit of 'iddān in the Old Testament and linguistic support to validate the duality of 'iddānîn in Dan 7:25. The study argues for 'iddān to represent a year instead of a day, week, or month. It explores the grammatical aspects of Aramaic nouns, suggesting that 'iddānîn should be interpreted as "two times," thereby rendering 'iddān wə'iddānîn ūpəlaḡ 'iddān as "time, and two times, and half a time," equivalent to literal three and a half years. The study also highlights theological themes related to time in Daniel 7, emphasizing the sovereignty and control of the Most High over time, His appointed times and seasons, and the limitations of human power. These themes offer valuable insights for believers in understanding divine plans, preparing for the future, and living out their faith in a world characterized by challenges and hope.

2025

In Christian theology, the concept of redemption is understood as the outcome of atonement, though studies on its historical and cultural significance in first-century Greco-Roman and Jewish contexts have been relatively unexplored. This study examines 1 Peter 1:18–20 within the socio-political environment of Anatolia, where Hellenized Jews lived under Roman imperial rule and wrestled with their religious identity. By analyzing the historical records and theological framework of Peter's audience, this paper argues that his use of redemptive language draws from both Jewish sacrificial practices and Greco-Roman manumission traditions. Moreover, it demonstrates how Peter reinterprets traditional Jewish expectations of deliverance in light of Christ's atoning sacrifice, positioning Jesus as the ultimate Passover Lamb. By integrating biblical exegesis with historical analysis, this study provides a deeper appreciation of how the early church understood redemption.

2025, Scandinavian Journal of the Old Testament

The meaning of the phrase וצבא גדול in Dan 10,1 is disputed, variously translated as “but the time appointed was long,” “extremely hard to understand,” “great conflict” or “great war.” Based on linguistic and contextual evidence, this article provides new additional considerations for the meaning of וצבא גדול as “great host” or “great war.” The present paper sheds light on the complex nuances of וצבא גדול and shows its role in revealing the heavenly and earthly warfare described in Dan 10-12.

2025, Origen's Hexapla and Fragments:: Papers Presented and at the Rich Seminar on the Hexapla, Oxford Centre for Hebrew and Jewish Studies 25th-3rd August in 1994.

This early paper was written and delvered at the Rich Seminar on the Hexapla, Oxford Centre for Hebrew and Jewish Studies 25th-3rd August in 1994.

2025

This Paper shows how AI program Claude modernized a passage from Whiston's translation of Josephus' The Antiquities of the Jews.

2025

Hadrian, in fact, called Tyre a Metropolis, “Great City”, Mother of other cities.