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E
this would not even be right. Ch 8 is about two of the 4 kingdoms.
chapter 9 is out of order. is is just a response to daniels plea for his people and city
chapter 10 is again about persia and greece
ch two gives us a basic vision of the 4 kingdoms. Chapter seven gives us a greater vision of the same four
Chapter 8 and 10 gives us a deeper vision of the middle two etc.
so I am not sure what your getting at.
chapter 9 is out of order. is is just a response to daniels plea for his people and city
chapter 10 is again about persia and greece
ch two gives us a basic vision of the 4 kingdoms. Chapter seven gives us a greater vision of the same four
Chapter 8 and 10 gives us a deeper vision of the middle two etc.
so I am not sure what your getting at.
C
I was looking around the internet and came across this chiasm, for what it is worth:
A ch 1 The Captivity of Judah: Historical Events Connected with its Beginning.
B ch 2 The Dream of Nebuchadnezzar: The Beginning and Duration of Gentile Dominion.
C ch 3 Daniel’s Companions: The “Fiery Furnace”. Angelic Deliverance.
D ch 4 The First King of Babylon: Nebuchadnezzar’s Dream of the “Great Tree”.
D ch 5 The Last King of Babylon: Belshazzar’s Vision of the “Hand”.
C ch 6 Daniel Himself: The “Den of Lions”. Angelic Deliverance.
B ch 7&8 The Dream and Vision of Daniel: The End of Gentile Dominion.
A ch 9-12 The Desolations of Jerusalem: Prophetic Announcements Connected with their End.
A ch 1 The Captivity of Judah: Historical Events Connected with its Beginning.
B ch 2 The Dream of Nebuchadnezzar: The Beginning and Duration of Gentile Dominion.
C ch 3 Daniel’s Companions: The “Fiery Furnace”. Angelic Deliverance.
D ch 4 The First King of Babylon: Nebuchadnezzar’s Dream of the “Great Tree”.
D ch 5 The Last King of Babylon: Belshazzar’s Vision of the “Hand”.
C ch 6 Daniel Himself: The “Den of Lions”. Angelic Deliverance.
B ch 7&8 The Dream and Vision of Daniel: The End of Gentile Dominion.
A ch 9-12 The Desolations of Jerusalem: Prophetic Announcements Connected with their End.
C
Here is a link which goes into depth about the chiasm:
Book of Daniel: Facts, Discussion Forum, and Encyclopedia Article
Book of Daniel: Facts, Discussion Forum, and Encyclopedia Article
T
You are trying to marry the Hebrew passages in Daniel to the Chaldee passages, that's like trying to mate horses to cows.
Two different messages to two different peoples, remember? The book is in two languages, remember? The division in Daniel is between chapters 7 and Chapter 8. So the Hebrew is a chiasm and the Chaldee is a chiasm. To try to make a single chiasm from the two languages is faulty exegesis and I don't care who says differently. The importance of the language difference and the audience difference cannot be overestimated! Chapter 1 is only the introduction and not part of the prophetic message.
Two different messages to two different peoples, remember? The book is in two languages, remember? The division in Daniel is between chapters 7 and Chapter 8. So the Hebrew is a chiasm and the Chaldee is a chiasm. To try to make a single chiasm from the two languages is faulty exegesis and I don't care who says differently. The importance of the language difference and the audience difference cannot be overestimated! Chapter 1 is only the introduction and not part of the prophetic message.
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one does hope you'll reconcile your two audiences thesis with the Aramaic portions of Ezra and Nehemiah, also.
............................
The language of Ezra-Nehemiah is late biblical Hebrew (Polzin) and the text exhibits features which are characteristic of this later language. These include use of the -ו consecutive with the cohortative (וָאֶשְׁלְחָה), increased use of pronominal suffixes to the verb (וַיִּתְּנֵם) and of הָיָה with the participle (אֹמְרִיםהָיוּ), many Akkadian and Persian loan words (such as אִגֶּרֶת "letter" = Akk. egirtu; פַּרְדֵּס "garden" = Pers. pairidaeza), and many Aramaisms (Naveh and Greenfield). Parts of Ezra are written in Aramaic (4:8–6:18, 7:11–26), and it has been suggested that originally the entire book of Ezra-Nehemiah was written in Aramaic and was subsequently translated (Marcus). In support of this theory is the fact that there is no extant Targum for Ezra-Nehemiah.
Ezra and Nehemiah, Books of < click
http://arshama.classics.ox.ac.uk/downloads/Aramaic Texts 00 (Ezra).pdf < click
DANIEL, BOOK OF
In the book as it is now known, 1:1–2:4a and chapters 8–12 are Hebrew, the rest *Aramaic. Originally, it was entirely Aramaic. The popular story book Daniel A was composed in Aramaic because by the third century B.C.E. it was the language of the majority of Jews; and Daniel B, being a continuation of Daniel A, was written in the same language. That the Hebrew portions have a strong Aramaic tinge would not suffice by itself to prove that it was translated from Aramaic, but the occurrence of passages which can only be understood as translations of misread Aramaic does constitute such proof. A simple example is 12:8: "I heard but I did not understand, so I said: 'My Lord, what is the אַחֲרִית of all these things?'" The Hebrew word means "end," but "end" is pointless here. What Daniel wanted was the explanation of what he had heard. A glance at 5:12 suggests that behind אַחֲרִית is an Aramaic אַחֲוָיַת, "the explanation of," which had become corrupted to אַחֲרִית, or which the translator misread as אַחֲרִית (for further examples, see Ginsberg, in JBL, 68 (1949), 402–7).
jewish virtual library
Daniel, Book of < click
............................
The language of Ezra-Nehemiah is late biblical Hebrew (Polzin) and the text exhibits features which are characteristic of this later language. These include use of the -ו consecutive with the cohortative (וָאֶשְׁלְחָה), increased use of pronominal suffixes to the verb (וַיִּתְּנֵם) and of הָיָה with the participle (אֹמְרִיםהָיוּ), many Akkadian and Persian loan words (such as אִגֶּרֶת "letter" = Akk. egirtu; פַּרְדֵּס "garden" = Pers. pairidaeza), and many Aramaisms (Naveh and Greenfield). Parts of Ezra are written in Aramaic (4:8–6:18, 7:11–26), and it has been suggested that originally the entire book of Ezra-Nehemiah was written in Aramaic and was subsequently translated (Marcus). In support of this theory is the fact that there is no extant Targum for Ezra-Nehemiah.
Ezra and Nehemiah, Books of < click
http://arshama.classics.ox.ac.uk/downloads/Aramaic Texts 00 (Ezra).pdf < click
DANIEL, BOOK OF
In the book as it is now known, 1:1–2:4a and chapters 8–12 are Hebrew, the rest *Aramaic. Originally, it was entirely Aramaic. The popular story book Daniel A was composed in Aramaic because by the third century B.C.E. it was the language of the majority of Jews; and Daniel B, being a continuation of Daniel A, was written in the same language. That the Hebrew portions have a strong Aramaic tinge would not suffice by itself to prove that it was translated from Aramaic, but the occurrence of passages which can only be understood as translations of misread Aramaic does constitute such proof. A simple example is 12:8: "I heard but I did not understand, so I said: 'My Lord, what is the אַחֲרִית of all these things?'" The Hebrew word means "end," but "end" is pointless here. What Daniel wanted was the explanation of what he had heard. A glance at 5:12 suggests that behind אַחֲרִית is an Aramaic אַחֲוָיַת, "the explanation of," which had become corrupted to אַחֲרִית, or which the translator misread as אַחֲרִית (for further examples, see Ginsberg, in JBL, 68 (1949), 402–7).
jewish virtual library
Daniel, Book of < click
C
I guess any argument can be said as to why Daniel was written in two languages. I guess it comes down to what one thinks the purpose was:
Q. Was the book of Daniel originally written in two languages? If so, do they correspond to God’s dealings with the Jews, and The Gentile world?
A.Yes.The Book of Daniel was originally written in two languages. From the beginning of the book to Chapter 2 verse 3 it was written in Hebrew.In verse 4 Daniel switched to Aramaic, the language of the Babylonians, and remained so through the end of chapter 7. This corresponds with the portion of the book dealing primarily with Gentile Dominion. Beginning in chapter 8, the rest of the book is in Hebrew again, since the focus of the last 5 chapters is primarily on Israel.
Q. Was the book of Daniel originally written in two languages? If so, do they correspond to God’s dealings with the Jews, and The Gentile world?
A.Yes.The Book of Daniel was originally written in two languages. From the beginning of the book to Chapter 2 verse 3 it was written in Hebrew.In verse 4 Daniel switched to Aramaic, the language of the Babylonians, and remained so through the end of chapter 7. This corresponds with the portion of the book dealing primarily with Gentile Dominion. Beginning in chapter 8, the rest of the book is in Hebrew again, since the focus of the last 5 chapters is primarily on Israel.
go ahead and prove it ellis.
in the same post, if you will, post your theory on the significance of it.
i've already looked at what you did with these chiasms; how you did it...and what you left out, and what you inferred (hoping once again your readers would be wowed by the magic trick).
you post first, then i'll post.
may the most truthful person prevail.
zone.
in the same post, if you will, post your theory on the significance of it.
i've already looked at what you did with these chiasms; how you did it...and what you left out, and what you inferred (hoping once again your readers would be wowed by the magic trick).
you post first, then i'll post.
may the most truthful person prevail.
zone.
the jewish linguists assert that Imperial Aramaic was the language of many portions and epochs of the Babylonian Empire.
and that is is found in Ezra, Nehemiah and others of the period. i asked you - are those two prophets/writers addressing two audiences - jew & gentile? or do they not help your thesis?
you have no trouble using jewish linguists in your work...one who takes great liberty in finding something special in the 70th week - making it a plural, rather than singular. a guy no one else agrees with, and nobody can find.
btw: did you address why you inferred the 70th week was plural...when it isn't?
there are other plural forms...whenever the writer is talking about weeks (plural).
so why did you suggest the final was a plural...when it is not.
and that is is found in Ezra, Nehemiah and others of the period. i asked you - are those two prophets/writers addressing two audiences - jew & gentile? or do they not help your thesis?
you have no trouble using jewish linguists in your work...one who takes great liberty in finding something special in the 70th week - making it a plural, rather than singular. a guy no one else agrees with, and nobody can find.
btw: did you address why you inferred the 70th week was plural...when it isn't?
there are other plural forms...whenever the writer is talking about weeks (plural).
so why did you suggest the final was a plural...when it is not.
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L
This one is a little different
Daniel 1–Daniel Exiled
Daniel 2–Nebuchadnezzar’s Vision (Statue representing four kingdoms)
Daniel 3–Deliverance from the Fiery Furnace
Daniel 4–Nebuchadnezzar Humbled (seven years of insanity)
Daniel 5–Belshazzar Humbled (handwriting on the wall)
Daniel 6–Deliverance from the Lion’s Den
Daniel 7-9–Daniel’s Visions (Four kingdoms represented in various ways)
Daniel 10-12–Daniel’s Vision of the End of the Exile
Daniel 1–Daniel Exiled
Daniel 2–Nebuchadnezzar’s Vision (Statue representing four kingdoms)
Daniel 3–Deliverance from the Fiery Furnace
Daniel 4–Nebuchadnezzar Humbled (seven years of insanity)
Daniel 5–Belshazzar Humbled (handwriting on the wall)
Daniel 6–Deliverance from the Lion’s Den
Daniel 7-9–Daniel’s Visions (Four kingdoms represented in various ways)
Daniel 10-12–Daniel’s Vision of the End of the Exile