| Summary: | There has been much study of the use of the O.T. in the N.T. but Revelation has suffered comparative neglect, especially with respect to its use of Daniel. The same neglect holds true for study of Jewish apocalyptic literature. The dissertation, therefore, studies the use of Daniel in selected sections of the Jewish apocalyptic literature (DSS, I Enoch, Test. of 12 Pat., IV Ez., II Bar.) and of Revelation. We set out to solve the problem concerned with the method of studying allusive O.T. material (particularly from Daniel), especially with a view to ascertaining the validity of this material and its use. The problem is that O.T. allusions are often studied in relative isolation from their contexts. Our procedure is to analyze the broad context of such allusions, both the primary and secondary, in order to discover whether or not they are part of a larger O.T. pattern and to what extent these O.T. patterns dominate the secondary context. The results obtained from the application of this method to Jewish apocalyptic are fairly consistent. Most importantly, whole segments are found to be modelled on Denielio patterns. Most of these models are based on Daniel 7, but are supplemented by other allusions to Daniel from outside the formative Danielic context, as well as from elsewhere in the O.T. There are a number of recurring Danielic features within these models, an ironic use of Daniel being one of the most noticeable. Similar results are obtained in the study of Revelation where Danielic models are also found along with a number of the same features observed in Jewish apocalyptic. The most striking of these features is the use of Danielic irony. In addition to the models being based on Daniel 7, Daniel 4 and 11-12 are important influences. The use of Danielic models by apocalyptic authors shows that they have a tendency to respect the O.T. contexts to which they allude. This usually has implications for our interpretation of the secondary contexts. Finally, the use in Revelation of the Daniel 11-12 idea of the maskilim evidences a Sitz im Leben for the Johennine churches not only of persecution, but also of theological seduction and apostasy.
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