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Nebuchadnezzar's Madness (Daniel 4) in Syriac Literature

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Nebuchadnezzar's Madness (Daniel 4) in Syriac Literature NEBUCHADNEZZAR'S MADNESS (DANIEL 4) IN SYRIAC LITERATURE MA TTHIAS HENZE I. INTRODUCTION The story of Nebuchadnezzar's madness has presented ancient exegetes with a formidable array of interpretive problems. Why did Nebuchadnezzar's unequivocal dream initially defy interpretation? How can Daniel's concern for the well-being of the Babylonian tyrant, destroyer of the Temple and architect of the Babylonian Exile, be explained? And how is it conceivable that Nebuchadnezzar found a terminus to his bestial degradation and was restored to his former glory at the end of the biblical chapter? These and other questions proved fertile ground for an extraordinairy wealth of interpretations to flourish in the Early Church. 2. APHRAHAT, THE PERSIAN SAGE One of the first Syriac Fathers to turn his attention to Nebuchadnezzar's transformation was Aphrahat, "the Persian Sage." Aphrahat wrote in Syriac, an Aramaic dialect which originated in the region of Edessa in the first century of the Christian Era and spread quickly to become the primary vernacular and theological language of the Syrian Orient. 1 In his 23 theological treatises, or demonstra­ tions (Syriac tahwyätä»), composed during the years 337-345 AD, Aphrahat touched a nu mb er of times on the episode of Nebuchadnez­ zar' s madness. 2 The first reference is found in Aphrahat' s fifth de- I For an overview of early Syriac exegetical literature, see L. Van Rompay, "The Christian Syriac Tradition of Interpretation," in M. Sreb0 (ed.), Hebrew Bible/Old Testament: The History oflts Interpretation. I/i: Antiquity (Göttingen: Vandenhoeck & Ruprecht, 1996) 612-41. An indispensable tool in Syriac Studies is the bibliography by S. Brock, Syriac Studies: A Classified Bibliography, 1960- i990 (Kaslik, Lebanon: Parole de I'Orient, 1996). For a fuller treatment of Daniel 4 in Syriac literature, see M. Henze, The Madness of King Nebuchadnezzar: The Ancient Near Eastern Origins and Early History of Interpretation of Daniel 4 (JSJSup 61; Leiden: BrilI, 1999) 143-201. 2 The editio princeps of the Demonstrations was prepared by W. Wright, The NEBUCHADNEZZAR'S MADNESS 551 monstration, entitled About Wars. It opens with a rather general the­ ologieal refleetion: the wieked are but tools in God's hands and will be brought low, just as Christ has said, "All who exalt themselves will be humbled, and those who humble themselves will be exalted" (Luke 14: 11). There follows a list of seriptural proofs, referenees to biblieal individuals who grew arrogant, glorified themselves, and eonsequently were humiliated by God. The list includes among others Pharaoh, Sennaeherib, and finally Nebuehadnezzar (v. 4): Now Nebuchadnezzar said, "I will climb to the sky. Higher than the stars of God I will set my throne. I will sit on the highest mountains of the furthermost North!" (Isa 14: 13) Isaiah said about hirn, "Because thus your heart has exalted you-therefore you will be brought down to Sheol. And all who see you will be struck dumb3 by yon" (Isa 14: 15-16). At first glanee, this passage does not seem to be related to Nebuehadnezzar's madness at all, sinee Daniel 4 is not mentioned. Yet its relevance will immediately become apparent onee it is realized that Aphrahat followed an interpretive tradition in which the conneetion between Isaiah 14 and Daniel 4 was firmly established. A close parallel to Aphrahat' s reading can be found in a tannaitic midrash, the Mekilta de-Rabbi Ishmael. Commenting on Exod 15:7, "In Your great triumph You break Your opponents. You send forth Y our fury, it consumes them like straw," this midrash asserts the theological prineiple that God retaliates against those who rise against hirn. A list of proof texts is adduced, not unlike the list we have seen above, consisting of villains who rose against God by suppressing Israel. Examples include Pharaoh, Sennacherib, and finally Nebuchadnezzar: Homilies ofAphraates, the Persian Sage (Edinburgh: Williams and Norgate, 1869). For the Syriac text with a Latin translation, see J. Parisot, Aphraatis Sapientis Persae Demonstrationes I-XXII (PS I; Paris: Firmin-Didot et socii, 1894); idem, Aphraatis Sapientis Persae Demonstrationes XXIII (PS 2; Paris: Firmin-Didot et socii, 1907). A detailed description of the manuscripts is provided by Parisot, Demonstrationes I-XXII, lxvii. For a complete translation of all 23 Demonstrations into German, with introduction and bibliography, see P. Bruns, Aphrahat: Unter­ weisungen (2 vols., Fontes Christiani 5/1; Freiburg: Herder, 1991). References to Aphrahat's demonstrations follow Parisot's edition. 3 Aphrahat reads "struck dumb" (Syr. nefmhan bäl{), whereas the Peshitta has "will gaze at you" (Syr. clayk ndayyqun). The Peshitta thus follows closely the MT, whereas Aphrahat deviates. On Aphrahat's use of Scripture, see R. J. Owens, The Genesis and Exodus Citations ot'Aphrahat the Persian Sage (Leiden: BrilI, 1983). .
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