Dewa Bel dan Naga Babel

Narasi Dewa Bel dan Naga Babel tergabung sebagai bab/pasal 14 dalam Kitab Daniel Yunani (Kitab Daniel dengan tambahan-tambahan). Teks ini hanya ditemukan dalam versi bahasa Yunani, sementara keseluruhan salinan tertua Kitab Daniel tertulis dalam bahasa Ibrani Biblika dan Aramaik. Teks Septuaginta aslinya terlestarikan dalam suatu manuskrip tunggal, yakni Kodeks Chisianus 88, sementara teks bakunya berdasarkan Theodotion, perevisi dari abad ke-2 M.

Bab ini, bersama dengan bab 13, dianggap deuterokanonik dan ditolak oleh kalangan Yudaisme Rabinik, dan meskipun dipandang kanonik oleh kalangan Kristen Katolik maupun Ortodoks, kalangan Kristen Protestan menganggapnya apokrif dan biasanya tidak terdapat dalam Alkitab Protestan modern.

Tarikh

Karya ini mungkin tarikhnya pada periode Persia.^[1]

Ringkasan

Bab ini berisi suatu cerita tunggal yang mungkin sebelumnya mereprentasikan 3 narasi terpisah,^[2]^[3]^[4] yang menempatkan Daniel di istana Koresy, raja bangsa Persia: "Raja Astiages dimakamkan pada nenek moyangnya dan Koresy, orang Persia, mengambil alih kerajaannya."^[5] Di sini tercantum bahwa Daniel adalah "seorang yang tetap tinggal pada raja dan tiada seorangpun dari antara kawan-kawannya yang begitu dihormati seperti Daniel". (14:2)

Lihat pula

Referensi

^ Levine 2010: 1552.
^ The Jerome Biblical Commentary, vol. 1, p. 460, says of the second episode, "Although once an independent story, in its present form it is edited to follow the preceding tale;"
^ Daniel J. Harrington writes of Daniel 14:23–42: "This addition is a combination of three episodes" (Harrington, Invitation to the Apocrypha, p. 118);
^ Robert Doran writes, "The links between all the episodes in both versions are so pervasive that the narrative must be seen to be a whole. Such stories, of course, could theoretically have existed independently, but there is no evidence that they did." (Harper's Bible Commentary, p. 868).
^ In the Greek version that has survived, the verb form parelaben is a diagnostic Aramaism, reflecting Aramaic qabbel which here does not mean "receive" but "succeed to the Throne" (F. Zimmermann, "Bel and the Dragon" Vetus Testamentum 8.4 (October 1958), p 440.

Bibliografi

Levine, Amy-Jill 2010. Commentary on "Bel and the Dragon" in Coogan, Michael D. The New Oxford Annotated Bible (fourth edition). New York: Oxford University Press.

"Bel and the Dragon". Jewish Encyclopedia. 2. hlm. 650–1. Diakses tanggal 6 August 2015.
Daniel 14 in the NAB
biblicalaudio Bel and the Dragon (Daniel Chapter 14): 2013 Critical Translation with Audio Drama

[levine_1552-1] Levine 2010: 1552.

[2] The Jerome Biblical Commentary, vol. 1, p. 460, says of the second episode, "Although once an independent story, in its present form it is edited to follow the preceding tale;"

[3] Daniel J. Harrington writes of Daniel 14:23–42: "This addition is a combination of three episodes" (Harrington, Invitation to the Apocrypha, p. 118);

[4] Robert Doran writes, "The links between all the episodes in both versions are so pervasive that the narrative must be seen to be a whole. Such stories, of course, could theoretically have existed independently, but there is no evidence that they did." (Harper's Bible Commentary, p. 868).

[5] In the Greek version that has survived, the verb form parelaben is a diagnostic Aramaism, reflecting Aramaic qabbel which here does not mean "receive" but "succeed to the Throne" (F. Zimmermann, "Bel and the Dragon" Vetus Testamentum 8.4 (October 1958), p 440.

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