The Apocalyptic "Son of Man" in Daniel 7
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Exousia] Passages in Revelation
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 1997 The Use and Abuse of Authority: an Investigation of the [Exousia] Passages in Revelation Laszlo I. Hangyas Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Hangyas, Laszlo I., "The Use and Abuse of Authority: an Investigation of the [Exousia] Passages in Revelation" (1997). Dissertations. 61. https://digitalcommons.andrews.edu/dissertations/61 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely afreet reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. -
Chiasmus of Daniel 2 - 7 Nebuchadnezzar’S Dream Babylon Daniel 2 Daniel 2:4B-7:28 Is Written in Aramaic Not Hebrew SILVER 1
Vision of the Four Beasts Chronology of and the Eternal Dominion The Book of Daniel of the Son of Man Jeremiah Daniel 7 70 Years (Jeremiah 25:8-14) 70 = 490/7 years of Sabbaths for the land (2 Chronicles 36:21) Darius Evil-Merodach (Medes) Nebuchadnezzar Belshazzar … Cyrus (Persians) 586 605 562 553 539 535 first Ezekiel return deportation 553 BC under 585 BC Four Beasts Zerubbabel 605 BC Fall of Tyre Little Horn Daniel refuses Ancient of Days 538-534 BC delicacies 587 BC (Ch 7) Lion’s Den (Ch 1) Golden Image (Ch 6) 571-562 BC Fiery Furnace 551 BC 603 BC Nebuchadnezzar’s 539 BC ~534 W. Cochran (Ch 3) Ram & Goat Great Statue judgment Writing on Wall Kings N/S [email protected] (Ch 8) (Ch 2) (Ch 4) 70 Weeks Time of End (Ch 5, 9) (Ch 10-12) 1 2 Five Kingdoms of GOLD Nebuchadnezzar Chiasmus of Daniel 2 - 7 Nebuchadnezzar’s Dream Babylon Daniel 2 Daniel 2:4b-7:28 is written in Aramaic not Hebrew SILVER 1. Babylon (Nebuchadnezzar v 37, 38) Media • A : Dream of four kingdoms replaced by a fifth (Ch 2) Persia 2. Media / Persia • B : Daniel’s three friends in fiery furnace (Ch 3) Bronze Greece 3. Greece • C : Daniel’s interpretation of dream for Nebuchadnezzar (Ch 4) • C : Daniel’s interpretation of handwriting on wall for 4. Rome (which becomes divided) Iron Belshazzar (Ch 5) Rome 5. Millennial / Eternal Kingdom B : Daniel in the Lion’s Den (Ch 6) break & • consume • A : Vision of four kingdoms replaced by a fifth (Ch 7) Iron & Clay 3 4 Daniel’s Vision of Four Beasts Kingdoms in Daniel Daniel 7:1-8 Nebuchadnezzar’s Daniel’s Vision of “beasts came of from the sea” v.2 Kingdom Dream of Statue Four Beast Daniel 8 • Daniel 2 Daniel 7 • First beast of Revelation 13 Lion with Babylon Head of Gold rose “out of the sea” eagle’s wings Bear raised up on Chest and arms 1. -
Jesus As the Son of Man in Mark Andres A
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-24-2014 Jesus as the Son of Man in Mark Andres A. Tejada-Lalinde [email protected] DOI: 10.25148/etd.FI14040867 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Biblical Studies Commons, Christianity Commons, History of Christianity Commons, and the Jewish Studies Commons Recommended Citation Tejada-Lalinde, Andres A., "Jesus as the Son of Man in Mark" (2014). FIU Electronic Theses and Dissertations. 1175. https://digitalcommons.fiu.edu/etd/1175 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida JESUS AS THE SON OF MAN IN MARK A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Andrés Tejada-Lalinde 2014 To: Dean Kenneth G. Furton College of Arts and Sciences This thesis, written by Andrés Tejada-Lalinde, and entitled Jesus as the Son of Man in Mark, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this thesis and recommend that it be approved. Ana María Bidegain Christine Gudorf Erik Larson, Major Professor Date of Defense: March 24, 2014. The thesis of Andrés Tejada-Lalinde is approved. Dean Kenneth G. Furton College of Arts and Sciences Dean Lakshmi N. -
Lesson 19 - Daniel 7 Cont
Lesson 19 - Daniel 7 Cont. DANIEL Week 19, chapter 7 continued Today will be one of those lessons that will require all of your focus and attention. It will be one of the more challenging that you will ever hear from me, but it will also be rewarding if you’ll work at it. I’ll begin with quoting a person whose work I have come to admire: “The theology in the Gospels (of the New Testament), far from being a radical innovation within Israelite religious tradition, is (actually) a highly conservative return to the very most ancient moments within that tradition; moments that had been largely suppressed……but not entirely”. These are words (I would call it a startling admission) from one of the acknowledged greatest living Talmud and Torah scholars, Daniel Boyarin. And frankly, these are words that need to be spoken by our Christian leaders to the Church in general, and taken to heart, because it tells the truth that Christianity as it was in its earliest stages after Christ’s death was a 100% Hebrew-based religion. Thus while I can’t speak for all Hebrew Roots pastors, teachers, or Rabbis, I can say for myself that taking a Hebrew Roots approach to practicing our faith is anything but radical or heretical; rather it is nothing more nor less than a conservative return to our fundamental Christian faith roots, which, it turns out, are decidedly Hebrew. And, as Boyarin boldly comments that Judaism has intentionally suppressed the knowledge of ancient Israelite Scriptural tradition that actually has much commonality with the theology of the New Testament, so has Christianity tended to suppress that same knowledge because of a desire to be separate and unaffiliated with any element of Jewishness or Judaism. -
The Neo-Babylonian Historical Setting for Daniel 7
Andrews University Seminary Studies, Spring 1986, Vol. 24, No. 1, 31-36. Copyright @ 1986 by Andrews University Press. THE NEO-BABYLONIAN HISTORICAL SETTING FOR DANIEL 7 WILLIAM H. SHEA Andrews University In a series of earlier studies on the historical chapters of Daniel, I have suggested that a number of details in those narratives can be correlated with events of the sixth century B.C. to a greater degree than has previously been appreciated.' In some instances, it is also possible to make a rather direct correlation between an historical narrative in the book and a related prophetic passage. An example of this is supplied in the final three chapters of the book.2 By locating the historical narrative of Dan 10 in the early Persian period, it is also possible to propose the same date for the immedi- ately connected and directly related prophecy of Dan 11 - 12.3 Another example of the same kind of relationship can be pro- posed for Dan 9. An historical setting for the prophecy of 924-27 can be inferred indirectly from my previous study on Darius the Mede in Dan 6,4 since the narrative in which this prophecy of 9:24- 27 occurs is dated, in 9:1, to Darius' reign. Thus, this prophecy fits with the indicated early - Persian-period setting, a setting also pre- supposed by the lengthy prayer preceding the prophecy-namely, Daniel's appeal for the fulfillment of Jeremiah's prediction concern- ing the return and restoration of the Judahite exiles (9:4-19). The contents of Daniel's prophecy correlate well in this respect, too, as being a forward look to the future of the community, once it had been restored. -
The Christological Aspects of Hebrew Ideograms Kristološki Vidiki Hebrejskih Ideogramov
1027 Pregledni znanstveni članek/Article (1.02) Bogoslovni vestnik/Theological Quarterly 79 (2019) 4, 1027—1038 Besedilo prejeto/Received:09/2019; sprejeto/Accepted:10/2019 UDK/UDC: 811.411.16'02 DOI: https://doi.org/10.34291/BV2019/04/Petrovic Predrag Petrović The Christological Aspects of Hebrew Ideograms Kristološki vidiki hebrejskih ideogramov Abstract: The linguistic form of the Hebrew Old Testament retained its ancient ideo- gram values included in the mystical directions and meanings originating from the divine way of addressing people. As such, the Old Hebrew alphabet has remained a true lexical treasure of the God-established mysteries of the ecclesiological way of existence. The ideographic meanings of the Old Hebrew language represent the form of a mystagogy through which God spoke to the Old Testament fathers about the mysteries of the divine creation, maintenance, and future re-creation of the world. Thus, the importance of the ideogram is reflected not only in the recognition of the Christological elements embedded in the very structure of the Old Testament narrative, but also in the ever-present working structure of the existence of the world initiated by the divine economy of salvation. In this way both the Old Testament and the New Testament Israelites testify to the historici- zing character of the divine will by which the world was created and by which God in an ecclesiological way is changing and re-creating the world. Keywords: Old Testament, old Hebrew language, ideograms, mystagogy, Word of God, God (the Father), Holy Spirit, Christology, ecclesiology, Gospel, Revelation Povzetek: Jezikovna oblika hebrejske Stare Zaveze je obdržala svoje starodavne ideogramske vrednote, vključene v mistagoške smeri in pomene, nastale iz božjega načina nagovarjanja ljudi. -
The Legacy of John Duncan John S
The Legacy of John Duncan John S. Ross ohn Duncan was born in 1796 in Old Aberdeen, Scotland, conversion. As a consequence he retained a lifelong dread of J to parents who were members of the Associate Presbytery, superficial Christianity, often entertaining doubts as to the au- or Secession Church. When John was nine years old, he entered thenticity of his own faith. He never enjoyed a permanent sense Aberdeen Grammar School, where from the outset he showed of assurance, and although this experience proved painful for great interest in languages and metaphysics, the two subjects himself and his family, it gave him great empathy for others and that were to be lifelong intellectual passions. He was once discov- unusual depth in his evangelistic ministry. ered, during class, furtively reading a copy of Aristotle hidden Duncan was a man of remarkable intellect. In October 1839 under his desk.1 In 1810 he matriculated and, obtaining a schol- he applied for the chair of Oriental Languages in the University arship, entered Marischal College, Aberdeen, from which he of Glasgow and could claim familiarity with Hebrew and all the graduated with an M.A. in 1814. Despite the evangelical influ- cognate languages, as well as with Sanskrit, Bengali, Hindustani, ences surrounding him, Duncan as a student had espoused the and Marathi; furthermore, he had a high degree of fluency in atheistic pantheism of Baruch Spinoza. He nevertheless became European languages and an amazing facility to express himself a student for the Christian ministry, studying at the theological in the most elegant Latin. -
Nathaniel Schmidt Source: Journal of Biblical Literature, Vol
The "Son of Man" in the Book of Daniel Author(s): Nathaniel Schmidt Source: Journal of Biblical Literature, Vol. 19, No. 1 (1900), pp. 22-28 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3259068 Accessed: 12/03/2010 14:28 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=sbl. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org 22 JOURNAL OF BIBLICAL LITERATURE. The " Son of Man" in the Book of Daniel. -
Daniel 7 – Warren Wiersbe Until Now, Daniel Has Been Interpreting the Dreams of Others
Daniel 7 – Warren Wiersbe Until now, Daniel has been interpreting the dreams of others. Now God gives him extraordinary visions of his own. These two chapters take place before chapter 5, of course, since Babylon has not yet fallen to the Medes and Persians. Remember that Belshazzar’s father, Nabonidus, was actually king of Babylon (the empire) and Belshazzar was his co-regent in the city of Babylon. Nabonidus became king in 556 B.C., so we may date chapter 7 in 556 and chapter 8 in 554. Other historians prefer to date chapter 7 in 550, when Nabonidus left for Arabia and put Belshazzar officially in charge. This would put chapter 8 in the year 548. In these visions, Daniel sees the course of Gentile world history and helps us understand what will happen to the Jews in the end times. I. The Vision of the Four Beasts (Chapter 7) The restless sea in the Bible is a picture of the Gentile nations (Rev. 17:15; Isa. 17:12). Here it is the Great Sea, or the Mediterranean Sea, and all of the empires mentioned in this vision bordered on this sea. Daniel saw four beasts, and the angel explained what they meant. Each beast represented a kingdom (v. 17). A. The lion with wings (v. 4). Here we have Babylon, corresponding to the head of gold in Nebuchadnezzar’s dream of the great image (2:36–38). The winged lion was a favorite image in Babylon; you may see these figures in any museum that has a Babylonian display. -
Daniel's Vision of the Son Of
Daniel’s Vision of the Son of Man E.J. Young, Th.M., Ph.D. [p.3] One of the most majestically conceived scenes in the entire Old Testament is that of the judgment in which a figure like the Son of man came with the clouds of heaven and was brought before the Ancient of days. The vision has to do with the judgment of four beasts which represent human kings, and also with the establishment of the kingdom of God.1 At its central point is the scene of judgment and the introduction of the Son of man. Concerning this strange figure there has been much discussion, and it will be our purpose to ascertain, in so far as that is possible, his identity. A Survey of Daniel VII The seventh chapter of Daniel relates events which took place in the first year of Belshazzar king of Babylon.2 During this year a dream came to Daniel, the content of which he recorded. In this dream he saw the great sea, a figure of humanity itself.3 From the sea there arose four beasts, each diverse from the others. These beasts did not arise simultaneously, but one after another. The first is said to have been like a lion, with the wings of an eagle. In its flight to heaven it was checked, the heart of a man was given to it and it was made to stand upon its feet as a man. The second beast was compared with a bear raised up on one side. The third resembled a leopard, and the fourth was nondescript, compared to no animal. -
JOHN ADNEY EMERTON John Adney Emerton 1928–2015
JOHN ADNEY EMERTON John Adney Emerton 1928–2015 DURING HIS TIME AS REGIUS PROFESSOR of Hebrew at the University of Cambridge John Emerton stood at the forefront of international research on the Hebrew Bible and related disciplines. In addition he assumed sig- nificant administrative positions and was tireless in several editorial roles, while at the same time he gave leadership in teaching during a period when the faculties in Cambridge in this field were exceptionally strong. I The path to this position was clear enough once he had embarked on his academic studies at Oxford in 1947, but there was nothing in his family background to explain his particular choice of subject for his first degree. He was born on 5 June 1928 in Winchmore Hill in North London as a first son to Adney Spencer Emerton and Helena Mary (née Quin). His father was an accountant with the family firm which became United Dairies. In 1938 the family moved the short distance to an area of Southgate known as Lakenheath, which meant that John attended Minchenden School there. He was clearly successful, gaining entrance to Corpus Christi College, Oxford, to read Theology. This was from the start a response to his strong sense of vocation to the Anglican ministry, fulfilled by ordina- tion some five years later. This vocation was nurtured primarily at school and at the local Anglican church. Some of his Minchenden friends were committed Christians; of them, some were later ordained and Emerton kept in touch with them throughout his life. In addition, the friendly vicar, Biographical Memoirs of Fellows of the British Academy, XVI, 417–439. -
Evangelical Protestants, Jews, and the Epistle to the Hebrews in Midnineteenth-Century Britain
Jewish Historical Studies: Transactions of the Jewish Historical Society of England Evangelical Protestants, Jews, and the Epistle to the Hebrews in midnineteenth-century Britain Michael Ledger-Lomas 1,* How to cite: Ledger-Lomas, M. ‘Evangelical Protestants, Jews, and the Epistle to the Hebrews in midnineteenth-century Britain.’ Jewish Historical Studies, 2015, 47(1): 8, pp. 70–90. DOI: https://doi.org/10.14324/111.444.jhs.2016v47.008. Published: 01 December 2015 Peer Review: This article has been peer reviewed through the journal’s standard double blind peer review. Copyright: © 2015, The Author(s). This is an Open Access article distributed under the terms of the Creative Commons Attribution License (CC-BY) 3.0 https://creativecommons.org/licenses/by/3.0/, which permits re-use, distribution and reproduction in any medium, provided the original author and source are credited • DOI: https://doi.org/10.14324/111.444.jhs.2016v47.008 Open Access: Jewish Historical Studies: Transactions of the Jewish Historical Society of England is a peer-reviewed open access journal. *Correspondence: [email protected] 1 Kings College London, UK 10.14324/111.444.jhs.2016v47.008 Evangelical Protestants, Jews, and the Epistle to the Hebrews in mid- nineteenth-century Britain* michael ledger-lomas On 14 May 1867, the Reverend Charles Schwartz (1817–1870) of the Free Church of Scotland delivered his inaugural address as the president of the Hebrew-Christian Alliance at Willis’s Rooms in London. He looked forward to a time in which the nation of Israel accepted Christ as their Messiah and would be “changed from a persecuting Saul into a professing Paul; and if what Paul achieved by the grace of God in bringing to the Gentiles the knowledge of Christ is marvellous in our eyes, what will it be if a whole nation of Pauls, as it were, shall proclaim to the astonished world the crucified and glorious Saviour.” Schwartz was clear in his conversionist purpose.