Vyandigheid in apokaliptiese literatuur – die Daniëlboek

In die Skriflig. 2006;40(2):299-316 DOI 10.4102/ids.v40i2.345

 

Journal Homepage

Journal Title: In die Skriflig

ISSN: 1018-6441 (Print); 2305-0853 (Online)

Publisher: AOSIS

Society/Institution: Reformed Theological Society

LCC Subject Category: Philosophy. Psychology. Religion: Practical Theology: Practical religion. The Christian life

Country of publisher: South Africa

Language of fulltext: Afrikaans, English

Full-text formats available: PDF, HTML, ePUB, XML

 

AUTHORS

Marius Nel (Skool vir Bybelwetenskappe en Bybeltale, Potchefstroomkampus, Noordwes-Universiteit)

EDITORIAL INFORMATION

Double blind peer review

Editorial Board

Instructions for authors

Time From Submission to Publication: 11 weeks

 

Abstract | Full Text

Animosity in apocalyptic literature – the Book of Daniel What is reflected in apocalyptic literature about the subject of animosity? Apocalyptic literature is limited in this article to the Book of Daniel, because it is the most extended apocalyptic text in the Old Testament. Before an apocalyptic work can be discussed, it is important to answer several preliminary questions: what is apocalyptic literature, and what is the phenomenon of apocalypticism? What are the characteristics of this genre? And what are the socio-historical origins of apocalyptic movements?   To understand the Book of Daniel, it is imperative to discuss the two “Sitze im Leben” present in the development of the book. These “Sitze” are the supposed sixth-century BCE exile of Judah, and the second-century BCE Jewish persecution under the Syrian king, Antiochus.   The patterns of animosity in the Book of Daniel are discussed in terms of the relationship between God and people; Jews and a foreign king; Jews and their neighbours; and two groups operating in the Jewish community according to apocalyptic perception, believing and compromising Jews. The story of Daniel in the lion’s den (Dan. 6) is used as a case study to demonstrate these patterns.   The conclusion of the study is that the tales (Dan. 1-6) and visions (Dan. 7-12) can only be understood properly in terms of the patterns of animosity present in the different plots behind the texts.