سفر دانيال
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| بوابة الكتاب المقدس | |||||
سفر دانيال من التناخ والكتاب المقدس.
تعريف
أحد كتب العهد القديم، ونرى فيه تجارب ورؤى مر بها دانيال في الأسر البابلي، حيث نجا من وكر الأسد. يذكر السفر أن دانيال بعدما تمكن من تفسير حلم الملك نبوخذ نصر في الوقت الذي عجز فيه المجوس والسحرة والمنجمين عن ذلك رفعه الملك ليكون كبيرهم (دانيال 5: 11). ويعتقد أنه كتب في القرن الثاني قبل ميلاد المسيح عندما عانى اليهود من الاضطهاد، وليس في بابل.
البنية
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الأقسام
The Book of Daniel is divided between the court tales of chapters 1–6 and the apocalyptic visions of 7–12, and between the Hebrew of chapters 1 and 8–12 and the Aramaic of chapters 2–7.[1][2] The division is reinforced by the chiastic arrangement of the Aramaic chapters (see below), and by a chronological progression in chapters 1–6 from Babylonian to Median rule, and from Babylonian to Persian rule in chapters 7–12.[3] Various suggestions have been made by scholars to explain the fact that the genre division does not coincide with the other two, but it appears that the language division and concentric structure of chapters 2–6 are artificial literary devices designed to bind the two halves of the book together.[3] The following outline is provided by Collins in his commentary on Daniel:[4]
PART I: Tales (chapters 1:1–6:29)
- 1: Introduction (1:1–21 – set in the Babylonian era, written in Hebrew)
- 2: Nebuchadnezzar's dream of four kingdoms (2:1–49 – Babylonian era; Aramaic)
- 3: The fiery furnace (3:1–30/3:1-23, 91-97 – Babylonian era; Aramaic)
- 4: Nebuchadnezzar's madness (3:31/98–4:34/4:1-37 – Babylonian era; Aramaic)
- 5: Belshazzar's feast (5:1–6:1 – Babylonian era; Aramaic)
- 6: Daniel in the lions' den (6:2–29 – Median era with mention of Persia; Aramaic)
PART II: Visions (chapters 7:1–12:13)
- 7: The beasts from the sea (7:1–28 – Babylonian era: Aramaic)
- 8: The ram and the he-goat (8:1–27 – Babylonian era; Hebrew)
- 9: Interpretation of the seventy weeks' prophecy (9:1–27 – Median era; Hebrew)
- 10: The angel's revelation: kings of the north and south (10:1–12:13 – Persian era, mention of Greek era; Hebrew)
البنية المعكوسة في القِسم الآرامي
There is a recognised chiasm (a concentric literary structure in which the main point of a passage is placed in the centre and framed by parallel elements on either side in "ABBA" fashion) in the chapter arrangement of the Aramaic section. The following is taken from Paul Redditt's "Introduction to the Prophets":[5]
- A1 (2:4b-49) – A dream of four kingdoms replaced by a fifth
- B1 (3:1–30) – Daniel's three friends in the fiery furnace
- C1 (4:1–37) – Daniel interprets a dream for Nebuchadnezzar
- C2 (5:1–31) – Daniel interprets the handwriting on the wall for Belshazzar
- B2 (6:1–28) – Daniel in the lions' den
- B1 (3:1–30) – Daniel's three friends in the fiery furnace
- A2 (7:1–28) – A vision of four world kingdoms replaced by a fifth
اللغة
ومما يتميز به هذا السفر أنه خليط من اللغتين العبرية والآرامية الغربية، وفيه أيضا أكثر من اثني عشر كلمة مشتقة من الفارسية.
المحتوى
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المقدمة في بابل (الفصل الأول)
In the third year of King Jehoiakim, God allows Jerusalem to fall into the power of Nebuchadnezzar II, king of Babylon.[Notes 1] Young Israelites of noble and royal family, "without physical defect, and handsome," versed in wisdom and competent to serve in the palace of the king, are taken to Babylon to be taught the literature and language of that nation. Among them are Daniel and his three companions, who refuse to touch the royal food and wine. Their overseer fears for his life in case the health of his charges deteriorates, but Daniel suggests a trial and the four emerge healthier than their counterparts from ten days of consuming nothing but vegetables and water. They are allowed to continue to refrain from eating the king's food, and to Daniel, God gives insight into visions and dreams. When their training is done Nebuchadnezzar finds them 'ten times better' than all the wise men in his service and therefore keeps them at his court, where Daniel continues until the first year of King Cyrus.[6][Notes 2]
رؤيا نبوخذنصر لأربعة ممالك (الفصل الثاني)
In the second year of his reign, Nebuchadnezzar has a dream. When he wakes up, he realizes that the dream has some important message, so he consults his wise men. Wary of their potential to fabricate an explanation, the king refuses to tell the wise men what he saw in his dream. Rather, he demands that his wise men tell him what the content of the dream was, and then interpret it. When the wise men protest that this is beyond the power of any man, he sentences all, including Daniel and his friends, to death. Daniel receives an explanatory vision from God: Nebuchadnezzar had seen an enormous statue with a head of gold, breast and arms of silver, belly and thighs of bronze, legs of iron, and feet of mixed iron and clay, then saw the statue destroyed by a rock that turned into a mountain filling the whole earth. Daniel explains the dream to the king: the statue symbolized four successive kingdoms, starting with Nebuchadnezzar, all of which would be crushed by God's kingdom, which would endure forever. Nebuchadnezzar acknowledges the supremacy of Daniel's god, raises Daniel over all his wise men, and places Daniel and his companions over the province of Babylon.[7]
الآتون المتقد (الفصل الثالث)
Daniel's companions Shadrach, Meshach, and Abednego refuse to bow to King Nebuchadnezzar's golden statue and are thrown into a fiery furnace. Nebuchadnezzar is astonished to see a fourth figure in the furnace with the three, one "with the appearance like a son of the gods." So the king calls the three to come out of the fire, blesses the God of Israel, and decrees that any who blaspheme against him shall be torn limb from limb.[8]
جنون نبوخذنصر (الفصل الرابع)
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Nebuchadnezzar recounts a dream of a huge tree that is suddenly cut down at the command of a heavenly messenger. Daniel is summoned and interprets the dream. The tree is Nebuchadnezzar himself, who for seven years will lose his mind and live like a wild beast. All of this comes to pass until, at the end of the specified time, Nebuchadnezzar acknowledges that "heaven rules" and his kingdom and sanity are restored.[9]
وليمة بلشاصر (الفصل الخامس)
Belshazzar and his nobles blasphemously drink from sacred Jewish temple vessels, offering praise to inanimate gods, until a mysterious hand suddenly appears and writes upon the wall. The horrified king summons Daniel, who upbraids him for his lack of humility before God and interprets the message: Belshazzar's kingdom will be given to the Medes and Persians. Belshazzar rewards Daniel and raises him to be third in the kingdom, and that very night Belshazzar is slain and Darius the Mede takes the kingdom.[10][Notes 3]
دانيال في عرين الأسود (الفصل السادس)
Darius elevates Daniel to high office, exciting the jealousy of other officials. Knowing of Daniel's devotion to his God, his enemies trick the king into issuing an edict forbidding worship of any other god or man for a 30-day period. Daniel continues to pray three times a day to God towards Jerusalem; he is accused and King Darius, forced by his own decree, throws Daniel into the lions' den. But God shuts up the mouths of the lions, and the next morning Darius rejoices to find him unharmed. The king casts Daniel's accusers into the lions' pit together with their wives and children to be instantly devoured, while he himself acknowledges Daniel's God as he whose kingdom shall never be destroyed.[11]
رؤيا الوحوش من البحر (الفصل السابع)
In the first year of Belshazzar, Daniel has a dream of four monstrous beasts arising from the sea.[Notes 4] The fourth, a beast with ten horns, devours the whole earth, treading it down and crushing it, and a further small horn appears and uproots three of the earlier horns. The Ancient of Days judges and destroys the beast, and "one like a son of man" is given everlasting kingship over the entire world. One of Daniel's attendants explains that the four beasts represent four kings, but that "the holy ones of the Most High" would receive the everlasting kingdom. The fourth beast would be a fourth kingdom with ten kings, and another king who would pull down three kings and make war on the "holy ones" for "a time, two times and a half," after which the heavenly judgment will be made against him and the "holy ones" will receive the everlasting kingdom.[12]
رؤيا الكبش والتيس (الفصل الثامن)
In the third year of Belshazzar Daniel has a vision of a ram and goat. The ram has two mighty horns, one longer than the other, and it charges west, north and south, overpowering all other beasts. A goat with a single horn appears from the west and destroys the ram. The goat becomes very powerful until the horn breaks off and is replaced by four lesser horns. A small horn that grows very large, it stops the daily temple sacrifices and desecrates the sanctuary for two thousand three hundred "evenings and mornings" (which could be either 1,150 or 2,300 days) until the temple is cleansed. The angel Gabriel informs him that the ram represents the Medes and Persians, the goat is Greece, and the "little horn" is a wicked king.[13]
رؤيا السبعين أسبوع (الفصل التاسع)
In the first year of Darius the Mede, Daniel meditates on the word of Jeremiah that the desolation of Jerusalem would last seventy years; he confesses the sin of Israel and pleads for God to restore Israel and the "desolated sanctuary" of the Temple. The angel Gabriel explains that the seventy years stand for seventy "weeks" of years (490 years), during which the Temple will first be restored, then later defiled by a "prince who is to come," "until the decreed end is poured out."[14]
رؤيا ملكي الشمال والجنوب (الفصول 10–12)
Daniel 10: In the third year of Cyrus[Notes 5] Daniel sees in his vision an angel (called "a man", but clearly a supernatural being) who explains that he is in the midst of a war with the "prince of Persia", assisted only by Michael, "your prince." The "prince of Greece" will shortly come, but first he will reveal what will happen to Daniel's people.
Daniel 11: A future king of Persia will make war on the king of Greece, a "mighty king" will arise and wield power until his empire is broken up and given to others, and finally the king of the south (identified in verse 8 as Egypt) will go to war with the "king of the north." After many battles (described in great detail) a "contemptible person" will become king of the north; this king will invade the south two times, the first time with success, but on his second he will be stopped by "ships of Kittim." He will turn back to his own country, and on the way his soldiers will desecrate the Temple, abolish the daily sacrifice, and set up the abomination of desolation. He will defeat and subjugate Libya and Egypt, but "reports from the east and north will alarm him," and he will meet his end "between the sea and the holy mountain."
Daniel 12: At this time Michael will come. It will be a time of great distress, but all those whose names are written will be delivered. "Multitudes who sleep in the dust of the earth will awake, some to everlasting life, others to shame and everlasting contempt; those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever." In the final verses the remaining time to the end is revealed: "a time, times and half a time" (three years and a half). Daniel fails to understand and asks again what will happen, and is told: "From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. Blessed is the one who waits for and reaches the end of the 1,335 days."
إضافات لسفر دانيال (مأثور النص اليوناني)
The Greek text of Daniel is considerably longer than the Hebrew, due to three additional stories: they remain in Catholic and Orthodox Christian Bibles but were rejected by the Christian Protestant movement in the 16th century on the basis that they were absent from the Hebrew Bible.[15]
- The Prayer of Azariah and Song of the Three Holy Children, placed after Daniel 3:23;
- The story of Susanna and the Elders, placed before chapter 1 in some Greek versions and after chapter 12 in others;
- The story of Bel and the Dragon, placed at the end of the book.
The Book of Daniel is preserved in the 12-chapter Masoretic Text and in two longer Greek versions, the original Septuagint version, ح. 100 BC, and the later Theodotion version from ح. 2nd century CE. Both Greek texts contain the three additions to Daniel. Theodotion is much closer to the Masoretic Text and became so popular that it replaced the original Septuagint version in all but two manuscripts of the Septuagint itself.[16][17][1] The Greek additions were apparently never part of the Hebrew text.[18] Several Old Greek texts of the Book of Daniel have been discovered, and the original form of the book is being reconstructed.[19]
خلفية تاريخية
The visions of chapters 7–12 reflect the crisis which took place in Judea in 167–164 BC when Antiochus IV Epiphanes, the Greek king of the Seleucid Empire, threatened to destroy traditional Jewish worship in Jerusalem.[20] When Antiochus came to the throne in 175 BC the Jews were largely pro-Seleucid. The High Priestly family was split by rivalry, and one member, Jason, bribed Antiochus to be made High Priest and make Jerusalem a polis, or Greek city. This meant, among other things, that city government would be in the hands of the citizens, which meant in turn that citizenship would be a valuable commodity, to be purchased from Jason. None of this threatened the Jewish religion, and the reforms were widely welcomed, especially among the Jerusalem aristocracy and the leading priests. Three years later, Jason was deposed when another priest, Menelaus, bribed Antiochus an even larger sum for the post of High Priest.[21]
Antiochus invaded Egypt twice, in 169 BC with success, but on the second incursion, in late 168 BC, he was forced to withdraw by the Romans.[22] Jason, hearing a rumour that Antiochus was dead, attacked Menelaus to take back the High Priesthood.[22] Antiochus drove Jason out of Jerusalem, plundered the Temple, and introduced measures to pacify his Egyptian border by imposing complete Hellenization: the Jewish Book of the Law was prohibited and on 15 December 167 BC an "abomination of desolation", probably a Greek altar, was introduced into the Temple.[23] With the Jewish religion now clearly under threat a resistance movement sprang up, led by the Maccabee brothers, and over the next three years it won sufficient victories over Antiochus to take back and purify the Temple.[22]
The crisis which the author of Daniel addresses is the defilement of the altar in Jerusalem in 167 BC (first introduced in chapter 8:11): the daily offering which used to take place twice a day, at morning and evening, stopped, and the phrase "evenings and mornings" recurs through the following chapters as a reminder of the missed sacrifices.[24] But whereas the events leading up to the sacking of the Temple in 167 BC and the immediate aftermath are remarkably accurate, the predicted war between the Syrians and the Egyptians (11:40–43) never took place, and the prophecy that Antiochus would die in Palestine (11:44–45) was inaccurate (he died in Persia),[25] as Daniel transitions from making "quasi-predictions" based on history to an imaginary scenario taken from the scriptures of Antiochus' downfall rather than a straightforward prediction.[26] This point of the text has lead most scholars to the conclusion that the account must have been completed near the end of the reign of Antiochus but before his death in December 164 BC, or at least before news of it reached Jerusalem, and the consensus of modern scholarship[27] is accordingly that the book dates to the period 167–163 BC.[28][29][30]
النسخ
وتختلف النسخة الماسورتية عن السبعينية ببعض الفقرات المضافة مثل (أنشودة الأطفال الثلاثة) و(بل والتنين).
الهدف
يقول ولهاسون: إنه كتاب وعظ وتعزية صمم لجلب السعادة عبر الوعد بفرج عاجل.
التاريخانية
مواقع القبر التقليدية
هناك ست مواقع مختلفة يدعي كل منها أنه يضم قبر دانيال: بابل, كركوك والمقدادية في العراق، سوسا ومال أمير في إيران، وسمرقند في اوزبكستان.
انظر أيضاً
- اضافات إلى دانيال
- Bel and the Dragon
- Susanna (سفر دانيال)
- Antiochus Epiphanes
- Christian eschatology
- List of apocalyptic literature
- Book of Revelation
- دانل - بطل اوغاريتي يُعتقد أنه أصل شخصية دانيال في حزقيل (Ezek. 14:14-20)(Ezek. 28:3)
- Old English poem Daniel
- حصار القدس (70)
- Theodotion
- Greek Apocalypse of Daniel
الهامش
- ^ أ ب Collins 1984, p. 28.
- ^ Provan 2003, p. 665.
- ^ أ ب Collins 1984, pp. 30–31.
- ^ Collins 1984, p. 31.
- ^ Redditt 2008, p. 177.
- ^ Seow 2003, pp. 19–20.
- ^ Seow 2003, pp. 31–33.
- ^ Seow 2003, pp. 50–51.
- ^ Levine 2010, p. 1241.
- ^ Hammer 1976, pp. 57–60.
- ^ Levine 2010, pp. 1245–1247.
- ^ Levine 2010, pp. 1248–1249.
- ^ Levine 2010, pp. 1249–1251.
- ^ Levine 2010, pp. 1251–1252.
- ^ McDonald 2012, p. 57.
- ^ Harrington 1999, pp. 119–120.
- ^ Spencer 2002, p. 89.
- ^ Seow 2003, p. 3.
- ^ Dines 2004.
- ^ Harrington 1999, pp. 109–110.
- ^ Grabbe 2010, pp. 6–13.
- ^ أ ب ت Grabbe 2010, pp. 13–16.
- ^ Sacchi 2004, pp. 225–226.
- ^ Davies 2006, p. 407.
- ^ Seow 2003, pp. 6–7.
- ^ Goldingay 2019, p. 544-545.
- ^
- Dunn 2003, p. 730 fn. 99
- Portier-Young 2016, p. 229
- Theophilos 2012, p. 163
- Lester 2015, p. 23
- Ryken & Longman 2010, p. unpaginated
- Tucker Jr. 2020, p. unpaginated
- Collins 1998, p. 88
- ^ Seow 2003, p. 7.
- ^ Ryken & Longman 2010, p. 325.
- ^ Lerner 1998.
المراجع
سفر دانيال
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| سبقه إستر |
التوراة | تبعه عزرا-نحمياه |
| سبقه حزقيال |
العهد القديم المسيحي |
تبعه هوشع |
| إصحاحات الكتاب المقدس | |
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| الإضافات | |
| أماكن | |
| أشخاص | |
| مصطلحات | |
| تفسيرات مسيحية | |
| مخطوطات | |
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| التوراة |  | |
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| الأسفار التاريخية | ||
| الأسفار الشعرية | ||
| الأسفار النبوية | ||
| الأسفار القانونية الثانية (لا تعترف بها الپروتستانتية) | ||
خطأ استشهاد: وسوم <ref> موجودة لمجموعة اسمها "Notes"، ولكن لم يتم العثور على وسم <references group="Notes"/>