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Commentators have long set the book of Daniel within the context of
world history and the genre of apocalyptic literature. The present
volume argues that the primary context for the book is the
composition of the Hebrew Bible as a whole. Daniel in the Context
of the Hebrew Bible has implications for every major hermeneutical
issue in Daniel including the four kingdoms, the son of man, and
the prophecy of seventy sevens. In the final analysis, the Hebrew
Bible and the book of Daniel are decidedly messianic,
eschatological, and faith-oriented.
Analysis of inner-biblical exegesis ordinarily involves examination
of the intertextual relationship between two texts within the
biblical corpus. But in many cases there is an often overlooked
intertext that serves as a bridge between the two texts. Such an
intermediary text reads the primary text in a manner similar to the
way the tertiary text reads it and supplies a missing link in a
very subtle yet identifiable manner. The direction of dependence
between texts of this kind is not as important in the present study
as the direction in which these texts were meant to be read by
those who gave them their final shape.
It has been widely recognized that the Book of the Twelve, Hosea to
Malachi, was considered a single composition in antiquity. Recent
articles and monographs have discussed the internal clues to this
composition, but there has been little effort to understand the way
the New Testament authors quote from the Twelve in light of the
compositional unity of the book. The Twelve Prophets in the New
Testament contends that New Testament quotations from the Twelve
presuppose knowledge of the larger whole and cannot be understood
correctly apart from awareness of the compositional strategy of the
Twelve.
Grammarians have been unable to provide a sufficient explanation
for the verbal system of Biblical Aramaic by means of the standard
categories of tense and aspect. Michael B. Shepherd exposes this
situation and suggests a way out of the present impasse through
distributional analysis by proposing that Biblical Aramaic has a
primary verbal form for narration and a primary verbal form for
discourse. This simple yet comprehensive proposal holds true not
only for Biblical Aramaic but also for extra-Biblical Aramaic
texts. This volume is an indispensable resource for courses in
Biblical Aramaic and for anyone who wishes to read and understand
the Biblical Aramaic corpus.
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