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Dissonance and the Drama of Divine Sovereignty in the Book by Amy C. Merrill Willis

By Amy C. Merrill Willis

This learn of the e-book of Daniel examines the ideology of divine and human rule in Daniel's old resumes or stories present in chaps 2, 7, eight, nine, 10-12. It seeks to discover the troubles that encourage the resumes and the options the resumes use to unravel cognitive and experiential dissonance. free Ends argues that the resource of dissonance in Daniel stems now not from failed prophecies (as has been more often than not argued), nor do the visions functionality as symbolic theodicies to deal with a contradiction among divine strength and divine goodness within the face evil. The learn proposes, in its place, that the ancient resumes deal with profound contradictions referring to divine energy and presence within the face of Hellenistic/Seleucid rule. those contradictions achieve a drawback element in Daniel 8's depiction of the desecration of the temple (typically Daniel eight is noticeable as a bad reproduction of the effective imaginative and prescient of divine energy present in Daniel 7). This main issue of divine absence is addressed either in the imaginative and prescient of chap eight itself after which within the following visions of chaps nine, and 10-12, by using narrative (both mythological narrative and old narrative).

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Additional info for Dissonance and the Drama of Divine Sovereignty in the Book of Daniel

Sample text

9, Newsom, “Historical Résumé,” 228–29. 1 1. A Powerful and Present God? 33 together. 145 This feature is especially apparent when one reads or recollects the story more than once. ”146 Through this quality, the beginning and ending of a narrative bracket all the events of the middle into a single envelope of meaning. This quality of narrative especially impacts Daniel’s depiction of God’s activity before, during, and after imperial succession. In these con¿gurations, the temporal axis is clearly privileged as the means for understanding divine activity and power.

I. Davies, “Apocalyptic and Historiography,” JSOT 5 (1978): 15–28. 141. , 20. 142. On mantic historiography and Daniel, see S. A. Kaufman, “Prediction, Prophecy and Apocalypse in the Light of New Akkadian Texts,” in Proceedings of the Sixth World Congress of Jewish Studies (ed. A. Shenan; Jerusalem: World Union of Jewish Studies, 1977), 221–28, and J. J. Finkelstein, “Mesopotamian Historiography,” in Cuneiform Studies and the History of Civilization: Proceedings of the American Philosophical Society 107 (1963): 461–72.

92. Davies, “Scribal School of Daniel,” 261. 93. , 257. 94. , 258, and Redditt, “Sociohistorical Setting,” 463–74, both argue that the scribal community represented in chs. 8 and 11 aspire to work in the local Seleucid bureaucracy but have been disenfranchised by Seleucid practices. ” 95. J. 47,” JSOT 74 (1997): 61–76. 96. , The Book of Daniel, 1:229–46, who argue for the writer’s internationalist perspective, which may have led him to borrow Greek historiographical materials for Dan 11. 97. The writing and redaction of Nebuchadnezzar’s dream will be discussed in further detail in Chapter 2.

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