JSNT Tydskrif vir die Studie van die Nuwe Testament JSOT Tydskrif vir die Studie van die Ou Testament. TDNT Theological Dictionary of the New Testament Th Theodotion Translation of the Book of Daniel TOTC Tyndale Ou Testament Commentaries TynBul Tyndale Bulletin. 7Edwin Yamauchi, "Life, Death, and the Afterlife in the Ancient Near East," in Life in the Face of Death: The Resurrection Message of the New Testament, ed.
31Richard Bauckham, "Life, Death, and the Afterlife in Second Temple Judaism," in Life in the Face of Death: The Resurrection Message of the New Testament, ed. See also idem, The Unity of the Hebrew Bible (Ann Arbor: University of Michigan Press, 1991). There is no sufficient lexical, theological or historical reason to question the compilation of the book of Daniel in the sixth century BC.
When the Book of Daniel was written in the prophet's lifetime, it was. He explains the important notion of the divine warrior, and he argues that resurrection hope appears early in the Bible. Longenecker, ed., Life in the Face of Death: The Resurrection Message of the New Testament (Grand Rapids: William B. Eerdmans, 1998).
Beale, The Biblical Theology of the New Testament: The Revelation of the Old Testament in the New (Grand Rapids: Baker Academic, 2011).
See now that I, even I, am he, and there is no god beside me; I kill and I make alive; I wound and I heal; and there is none that can deliver
23 Richard Bauckham, “Life, Death, and the Afterlife in Second Temple Judaism,” in Life in the Face of Death: The Resurrection Message of the New Testament, ed. Even if one takes a more or more maximalist perspective regarding the resurrection hope in the OT, Collins says that "the hope expressed in Daniel 12 was extraordinary." See the same sentiment from Lucas: "These verses are the only clear statement of belief in the resurrection of the dead in the HB" (Daniel, 294); C.
56Nickelsburg, Resurrection, Immortality and Eternal Life, 34-37; Wright, The Resurrection of the Son of God, 159; Perkins, Resurrection, 42. Finally, in the Psalms of Solomon, Wright believes that the author is speaking of the resurrection of the saints and the eternal destruction of sinners. The author of Hebrews says that "the resurrection of the dead and eternal judgment" are elementary doctrines (Heb 6:2), and France and Ellingworth believe that these concepts may have a background in Daniel 12:2,100.
That chapter will pose and seek to answer the question, How did Daniel 12:2 shape the view of the NT authors. The resurrection hope in Daniel 12:2 is the result and restatement of earlier linguistic, symbolic, and theological precedents.
IN CONTEXT
Third, the two chiasms emphasize the truth of God's sovereignty over kingdom rulers (4-5) and the importance of the seventy weeks vision (9). The end of the book of Daniel forms an inclusio with the beginning recounting the captivity to Babylon. Greidanus confirms the chiastic structure of the three Hebrew visions in Dan 8–12 (Christ preaching from Daniel, 20).
We have seen these themes from the beginning [of the book of Daniel]” (Tremper Longman III, Daniel, NIVAC [Grand Rapids: Zondervan Publishing. The stories in the first half of the book prove beyond doubt that God delivers from the threat of death and prepares for the prophecy in the last vision , which foretells deliverance from the fact of death. In Daniel 3, the prophet's three friends escaped from the fiery furnace, but the bodies of the men thrown into it were not spared.
The king boasted about the great city of Babylon and said that it was built “by my mighty power. To determine its meaning before moving on to the Law, Prophets, and Scriptures in the next chapter, this section will (1) compare the verse in the extant Masoretic Text, Old Greek, and Theodotic versions, (2) interpret the phrases of Daniel 12:2 and (3) evaluate alternative interpretations of the verse.
Greenspoon ("The Origin of the Idea of Resurrection," 281) and Hartman and Di Lella (The Book of Daniel, 273) say it is a gloss. The resurrection hope of Daniel 12:2 was not a radical innovation in the Bible writer's theology. Hays, “Reading the Scriptures in the Light of the Resurrection,” in The Art of Reading Scripture, ed.
He also says: “The notion of the Divine Warrior is the most important influence on the expectation in question” (216, my emphasis). Contra Bronner, Ladd says “The passage most likely refers to the restoration of the nation” (I Believe in the Resurrection of Jesus, 48). 172 See Wright, Resurrection of the Son of God, 115n130; Levenson, The Resurrection and Restoration of Israel, 190.
God's blessing and curse will ultimately be worked out in the resurrected states of the righteous and the wicked. In the first psalm of the book, a division between the righteous and the wicked is remarkable. In the last chapter of the Tanak, Judah has rejected, Jerusalem conquered, and the temple destroyed (2 Chr 36:1-19).
In the third Psalm of Solomon, the stumbling righteous man waits for the Lord's salvation (3:5), but not the sinner who rushes to destruction (3:10-11). Wright, The Resurrection of the Son of God, Christian Origins and the Question of God, vol. The destruction of the sinner is forever, and he will not remember it when he (God) cares for the righteous.
Conceptually, light connects the two passages, because those who rise to life will "shine like the brightness of the heavens above" (Dan 12:3) and "their life will be in the light of the Lord" (Ps. And sinners will perish forever) in the day of the Lord's judgment, when God oversees the earth at his judgment.11 See Nickelsburg, Resurrection, Immortality, and Eternal Life, 131; Wright, The Resurrection of the Son of God, 162.
Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the Re (Grand Rapids: Baker Academic n4. Yes, he will fix you firmly in the heavens of the stars, in the place of their dwellings. Israel is fixed in the heavens are like stars, and in Daniel 12:2, God's people rise up and shine like “the brightness of the heavens above.
The resurrection of the dead means that for the righteous "the day has come when they will be chosen and saved." As in other passages in the intertestamental period, the resurrection of the righteous means their long-awaited justification by God. The comprehensive resurrection and justification of the righteous indicates that Daniel 12:2 is the source for the theology of 1 Enoch 51:1-2. On that day the righteous and the elect will be saved; and from then on they will never again see the faces of sinners and oppressors.
These garments of yours shall become garments of life from the Lord of Spirits. 43 See Nickelsburg, Resurrection, Immortality, and Eternal Life, 34–35; Wright, The Resurrection of the Son of God, 159. Elledge, “Resurrection Passages in the Testaments of the Twelve Patriarchs: Hope for Israel in Early Judaism and Christianity,” in Resurrection: The Origins and Future of Biblical Scripture.
Some writers in the Pseudepigrapha speak of the future vindication of God's people and the judgment of His enemies in language shaped by Daniel 12:2. In the passages quoted above, a judgment scene often shows the righteous rising up and the wicked facing divine wrath. The death of the martyrs and the suffering of God's people find their solution and reversal as God gives bodily life to the saints, and the apparent escape of the wicked from earthly responsibility will be corrected as they receive eternal compensation for their wickedness.
Although Wright does not maintain the typical assumption about the absence of resurrection hope in the Wisdom of Solomon, he accurately summarizes the scientific scene: “Wisdom clearly teaches the immortality of the soul; therefore, it has often been held, it cannot simultaneously teach the resurrection of the body. In the first chapters of the Wisdom of Solomon, a classic problem is told about how the righteous are oppressed while the wicked seem to prosper. In the phrase "like sparks in the stubble" the stubble refers to the unjust who will be judged (Wis 3:7).
Wright's translation of Wis 3:1-10, available in his book The Resurrection of the Son of God, 167. Grant also believes that Wis 3:7 refers to Dan 12:3, but adds: "it is by no means certain , that a bodily resurrection is implied" ("The Resurrection of the Body", . 121). According to Wright, 2 Maccabees "gives the clearest picture of the promise of resurrection anywhere in the period."62 One of the book's most famous chapters is the story of a mother's seven sons who were martyred before her eyes and before her own death at the hands of the same persecutors (2 Mk 7:1-42).
When the first of the seven brothers perished, the second was brought forth for torture. With his last breath he said to his persecutor: "You, you devil, make us depart from our present life, but the King of the universe will raise us, who die for the sake of His laws, to a new eternal life. " (2 Macc 7:9).63. The value of the boy's warning is in the implication: if the king will not be raised to life, it is because his end will be judgment, a resurrection to shame that justifies the martyrs.
The purpose of this chapter was to discern how Daniel 12:2 shaped the intertestamental literature.68 If a passage contained a reference to the awakening of the righteous and the wicked, a contrast between the (eternal) destinies of those groups. , an implication of resurrection because the condition described reflects the bright or transformed language of Daniel 12:3, a promise that the righteous will be raised to eternal life, a picture of the wicked undergoing bodily destruction forever, or a combination of previous characteristics, then the use of the passage of Daniel 12:2 was considered possible (or . probable). But Daniel 12:2 is present in the NT in other ways, such as allusion, partial quotation, echo, and implication. I will show that Daniel 12:2 was included in all four Gospels, the book of Acts, over half of the Epistles, and the Apocalypse.
