Название | The Expositor's Bible: The Book of Daniel |
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Автор произведения | Farrar Frederic William |
Жанр | Зарубежная классика |
Серия | |
Издательство | Зарубежная классика |
Год выпуска | 0 |
isbn |
The First Book of Maccabees cannot be certainly dated more than a century before Christ, nor have we reason to believe that the Septuagint version of the Book is much older.184
VI. The badness of the Alexandrian version, and the apocryphal additions to it, seem to be rather an argument for the late age and less established authority of the Book than for its genuineness.185 Nor can we attach much weight to the assertion (though it is endorsed by the high authority of Bishop Westcott) that "it is far more difficult to explain its composition in the Maccabean period than to meet the peculiarities which it exhibits with the exigencies of the Return." So far is this from being the case that, as we have seen already, it resembles in almost every particular the acknowledged productions of the age in which we believe it to have been written. Many of the statements made on this subject by those who defend the authenticity cannot be maintained. Thus Hengstenberg186 remarks that (1) "at this time the Messianic hopes are dead," and (2) "that no great literary work appeared between the Restoration from the Captivity and the time of Christ." Now the facts are precisely the reverse in each instance. For (i) the little book called the Psalms of Solomon,187 which belongs to this period, contains the strongest and clearest Messianic hopes, and the Book of Enoch most closely resembles Daniel in its Messianic predictions. Thus it speaks of the pre-existence of the Messiah (xlviii. 6, lxii. 7), of His sitting on a throne of glory (lv. 4, lxi. 8), and receiving the power of rule.
(ii) Still less can we attach any force to Hengstenberg's argument that, in the Maccabean age, the gift of prophecy was believed to have departed for ever. Indeed, that is an argument in favour of the pseudonymity of the Book. For in the age at which – for purposes of literary form – it is represented as having appeared the spirit of prophecy was far from being dead. Ezekiel was still living, or had died but recently. Zechariah, Haggai, and long afterwards Malachi, were still to continue the succession of the mighty prophets of their race. Now, if prediction be an element in the prophet's work, no prophet, nor all the prophets together, ever distantly approached any such power of minutely foretelling the events of a distant future – even the half-meaningless and all-but-trivial events of four centuries later, in kingdoms which had not yet thrown their distant shadows on the horizon – as that which Daniel must have possessed, if he were indeed the author of this Book.188 Yet, as we have seen, he never thinks of claiming the functions of the prophets, or speaking in the prophet's commanding voice, as the foreteller of the message of God. On the contrary, he adopts the comparatively feebler and more entangled methods of the literary composers in an age when men saw not their tokens and there was no prophet more.189
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1
The Commentary which passes as that of Saadia the Gaon is said to be spurious. His genuine Commentary only exists in manuscript.
2
Dan. ii. 48.
3
Dan. v. 29, vi. 2.
4
Dan. vi. 28. There is a Daniel of the sons of Ithamar in Ezra viii. 2, and among those who sealed the covenant in Neh. x. 6.
5
For a full account of the Agada (also called Agadtha and Haggada), I must refer the reader to Hamburger's Real-Encyklopädie für Bibel und Talmud, ii. 19-27, 921-934. The first two forms of the words are Aramaic; the third was a Hebrew form in use among the Jews in Babylonia. The word is derived from נָגַד, "to say" or "explain." Halacha
1
The Commentary which passes as that of Saadia the Gaon is said to be spurious. His genuine Commentary only exists in manuscript.
2
Dan. ii. 48.
3
Dan. v. 29, vi. 2.
4
Dan. vi. 28. There is a Daniel of the sons of Ithamar in Ezra viii. 2, and among those who sealed the covenant in Neh. x. 6.
5
For a full account of the
6
Fabricius,
7
Jos.,
8
Jos.,
9
10
11
12
13
Bel and the Dragon, 33-39. It seems to be an old Midrashic legend. It is quoted by Dorotheus and Pseudo-Epiphanius, and referred to by some of the Fathers. Eusebius supposes another Habakkuk and another Daniel; but "anachronisms, literary extravagances, or legendary character are obvious on the face of such narratives. Such faults as these, though valid against any pretensions to the rank of authentic history, do not render the stories less effective as pieces of Haggadic satire, or less interesting as preserving vestiges of a cycle of popular legends relating to Daniel" (Rev. C. J. Ball,
14
Höttinger,
15
Ezra viii. 2; Neh. x. 6. In 1 Chron. iii. 1 Daniel is an alternative name for David's son Chileab – perhaps a clerical error. If so, the names Daniel, Mishael, Azariah, and Hananiah are only found in the two post-exilic books, whence Kamphausen supposes them to have been borrowed by the writer.
184
See König,
185
"In propheta Daniele Septuaginta interpretes multum ab Hebraica veritate discordant" (Jerome,
186
187
Psalms of Sol. xvii. 36, xviii. 8, etc. See Fabric.,
188
Even Auberlen says (
189
See Vitringa,