where is daniel mentioned in the new testament
Daniel (biblical figure) The New Testament makes one reference to Daniel at Matthew 24:15, which asserts that Jesus recognised Daniel as a prophet of God.[23] He is commemorated in the Coptic Church on the 23rd day of the Coptic month of Baramhat.[24] On the Eastern Orthodox liturgical calendar, the feast days celebrating St. Daniel the Prophet together with the Three Young Men, falls on December 17 (during the Nativity Fast), on the Sunday of the Holy Forefathers[25] (the Sunday which falls between 11 and 17 December), and on the Sunday before Nativity.[26] Daniel's prophecy regarding the stone which smashed the idol (Daniel 2:34â€“35) is often used in Orthodox hymns as a metaphor for the Incarnation: the "stone cut out" being symbolic of the Logos (Christ), and the fact that it was cut "without hands" being symbolic of the virgin birth. Thus the hymns will refer to the Theotokos (Virgin Mary) as the "uncut mountain"
Hannah (biblical figure) The narrative about Hannah can be found in 1 Samuel 1:2-2:21. Outside of the first two chapters of 1 Samuel, she is never mentioned in the Bible.
New Covenant The occurrence of the phrase "new covenant" varies in English translations of the Greek New Testament. The King James Version sometimes uses "testament," for "covenant," with the words "new covenant" together only occurring in Hebrews 8:8, 8:13 and 12:24 while in the New International Version "new covenant" occurs at Luke 22:20, 1 Corinthians 11:25, 2 Corinthians 3:6, Hebrews 8:8, Hebrews 9:15 and Hebrews 12:24 as a translation of some form of διαθήκη[10] and καινός[11] or νέας.[12]
Jerome Jerome was a scholar at a time when that statement implied a fluency in Greek. He knew some Hebrew when he started his translation project, but moved to Jerusalem to strengthen his grip on Jewish scripture commentary. A wealthy Roman aristocrat, Paula, funded his stay in a monastery in Bethlehem and he completed his translation there. He began in 382 by correcting the existing Latin language version of the New Testament, commonly referred to as the Vetus Latina. By 390 he turned to translating the Hebrew Bible from the original Hebrew, having previously translated portions from the Septuagint which came from Alexandria. He believed that the mainstream Rabbinical Judaism had rejected the Septuagint as invalid Jewish scriptural texts because of what were ascertained as mistranslations along with its Hellenistic heretical elements.[24] He completed this work by 405. Prior to Jerome's Vulgate, all Latin translations of the Old Testament were based on the Septuagint, not the Hebrew. Jerome's decision to use a Hebrew text instead of the previous translated Septuagint went against the advice of most other Christians, including Augustine, who thought the Septuagint inspired. Modern scholarship, however, has sometimes cast doubts on the actual quality of Jerome's Hebrew knowledge. Many modern scholars believe that the Greek Hexapla is the main source for Jerome's "iuxta Hebraeos" translation of the Old Testament.[25] However, detailed studies have shown that to a considerable degree Jerome was a competent Hebraist.[26]