The Apocalyptic "Son of Man" in Daniel 7

256 Pages·2016·10.17 MB·English

by  Arthur J. Ferch

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Dissertations Graduate Research
1979
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Arthur J. Ferch
Andrews University
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7917878
FERCH, ARTHUR JOHN
THE APOCALYPTIC -SOM OF HAN- IN DANIEL 7.
ANDREWS UNIVERSITY• TH.D-, 1979
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1979
ARTHUR JOHN FERCH
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Andrews University
Seventh-day Adventist Theological Seminary
THE APOCALYPTIC "SON OF MAN" IN DANIEL 7
A Dissertation
Presented in Partial Fulfillment
of the Requirements for the Degree
Doctor of Theology
by
Arthur J. Ferch
April 1979
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
THE APOCALYPTIC 'SON OF MAN' IN DANIEL 7
A dissertation presented
in partial fulfillment of the requirements
for the degree
Doctor of Theology
by
Arthur J. Ferch
APPROVAL BY THE COMMITTEE
Gerhard F. Hasel, Chairperson ■fhomas H. Blincoe, Dean
Professor of Old Testament & SDA Theological Seminary
feiblical Theology
Williaaf G. Johnsson, Professor
of.New Testament
William H. Shea, Associate
Professor of Old Testament
George Rice, Associate
Professor of New Testament
SiLeeggffrri^edd JJ.. Schwantes Da He Approved
Professor of Theology
Montemorelos University
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ABSTRACT
THE APOCALYPTIC "SON OF MAN" IN DANIEL 7
by
Arthur J. Ferch
Chairperson: Gerhard F. Hasel
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ABSTRACT OF GRADUATE STUDENT RESEARCH
Dissertation
Andrews University
Seventh-day Adventist Theological Seminary
Title: THE APOCALYPTIC "SON OF MAN” IN DANIEL 7
Name of researcher: Arthur J. Ferch
Name and title of faculty adviser: Gerhard F. Hasel, Ph.D.
Date completed: April, 1979
This investigation studies the identity and nature of the
manlike figure in Dan 7:13-14 (hereafter referred to as SM). In the
first chapter we reviewed the interpretations of the _.i Jewish and
Christian literature since the beginning of the second century of our
era and noted that with the exception of the seventeenth century study
by Carpzov, discussion of the Danielic figure was limited to passing
comments. Throughout this period the SM was interpreted mainly mes-
sianically or christologically. During the nineteenth century more
substantial inquiries attempted to find answers to the identity and
nature of the manlike being primarily through philological study.
Beginning with the twentieth century, Religionsgeschichte
2
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provided SM research with a new direction and the latter sought to
elucidate the manlike being through its alleged roots or parallels.
It was also within this stream that Nathaniel Schmidt first suggested
the identification of the SM with an angel (Michael). Shortly after
Religionsgeschichte made its impact upon the study of the Danielic
being, literary-critical examinations suggested that Dan 7:9-10, 13
(14) was a fragment from another apocalyptic and had intruded into the
vision of the four beasts. Thus it was proposed (later also by
traditio-historical research) that the SM was originally an individual
figure, which had experienced a more or less complex history of in­
terpretation at the hands of redactors, until he was finally identi­
fied with the saints.
Currently an array of positions identifies the Danielic figure
not only with the saints (on the basis that the SM of the vision
[vss. 2-14] is explained by the saints in the interpretation [vss.
15-27]) but also with an angel(s), an incarnation of divine glory,
hypostatized wisdom, or some historical human individual.
In the second chapter we probed the various alleged origins
of and parallels to the manlike being within Babylonian, Egyptian,
Iranian, Hellenistic, Gnostic, Ugaritic, and Hebrew literature. We
employed the methodology which avoids "punctiliar" comparison by
considering individual phenomena in their contextual totality before
making comparison with a similar phenomenon. Our methodology demon­
strated a basic discontinuity between the alleged roots and corres­
pondences (whether more or less direct). Of the various biblical
prototypes Michael seemed to offer the closest longitudinal parallel
to the SM, though Daniel nowhere Identifies him as the manlike being.
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4
In the third chapter we examined the unity and structure of
Dan 7 before passing to the specific passages dealing with the
Danielic figure. Our inquiry made it apparent that the criteria
inherited from Noth and Ginsberg challenging the unity of Dan 7 are
based on inadequate data and occidental syllogistic reasoning. This
negative evaluation is corroborated positively by the structures and
themes within the chapter. It also became evident that the customary
chapter division into vision and interpretation needs revision, for
Dan 7:15-16, 19-22 consists of prophetic reactions and supplements
to the vision. Consequently the saints are envisaged in the vision
before the judgment.
Within the setting of Dan 7:9-10, 13-14 the SM is an individ­
ual, eschatological, celestial being with messianic traits. Though
characterized by divine at ributes, Dan 7 does not teach a ditheism
for the Danielic being assumes a role subordinate to the Ancient of
Days. Whereas the manlike figure is a celestial being, he is,
nevertheless, set apart from the heavenly creatures referred to in
Dan 7:10. While the SM resembles a human boing, he is also distinct
from the "saints of the Most High" who are human beings with whom
he, nevertheless, enjoys a solidarity, for he shares with them
throughout perpetuity the kingship given him by the Ancient of Days.
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