on Dan. v. 1, ix. 1, is equally unhistorical.
133
This is supported by the remark that this three-months viceroy "appointed governors in Babylon"!
134
Herod., iii. 89; Records of the Past, viii. 88.
135
See, too, Meinhold (Beiträge, p. 46), who concludes his survey with the words, "Sprachliche wie sachliche Gründe machen es nicht nur wahrscheinlich sondern gewiss dass an danielsche Autorschaft von Dan. ii. – vi., überhanpt an die Entstehung zur Zeit der jüdischen Verbannung nicht zu denken ist." He adds that almost all scholars believe the chapters to be no older than the age of the Maccabees, and that even Kahnis (Dogmatik, i. 376) and Delitzsch (Herzog, s. v. "Dan.") give up their genuineness. He himself believes that these Aramaic chapters were incorporated by a later writer, who wrote the introduction.
136
Sayce. l. c., p. 529.
138
Sayce, l. c. The author of the Book of Daniel seems only to have known of three kings of Persia after Cyrus (xi. 2). But five are mentioned in the Old Testament – Cyrus, Darius, Artaxerxes, Xerxes, and Darius III. (Codomannus, Neh. xii. 22). There were three Dariuses and three Artaxerxes, but he only knows one of each name (Kamphausen, p. 32). He might easily have overlooked the fact that the Darius of Neh. xii. 22 was a wholly different person from the Darius of Ezra vi. 1.
139
Literally, as in margin, "most high things" or "places."
140
In iv. 5, 6; and elohîn means "gods" in the mouth of a heathen ("spirit of the holy gods").
141
Elohîn occurs repeatedly in chap. ix., and in x. 12, xi. 32, 37.
142
It only occurs in Dan. ix.
143
The description of God as "the Ancient of Days" with garments white as snow, and of His throne of flames on burning wheels, is found again in the Book of Enoch, written about b. c. 141 (Enoch xiv.).
144
See Dan. xii. 2. Comp. Jos., B. J., II. viii. 14; Enoch xxii. 13, lx. 1-5, etc.
145
Comp. Smend, Alttest. Relig. Gesch., p. 530. For references to angels in Old Testament see Job i. 6, xxxviii. 7; Jer. xxiii. 18; Psalm lxxxix. 7; Josh. v. 13-15; Zech. i. 12, iii. 1. See further Behrmann, Dan., p. xxiii.
146
Dan. iv. 14, ix. 21, x. 13, 20.
147
See Enoch lxxi. 17, lxviii. 10, and the six archangels Uriel, Raphael, Reguel, Michael, Saragael, and Gabriel in Enoch xx. – xxxvi. See Rosh Hashanah, f. 56, 1; Bereshîth Rabba, c. 48; Hamburger, i. 305-312.
148
Berachôth, f. 31; Dan. vi. 11. Comp. Psalm lv. 18; 1 Kings viii. 38-48.
149
1 Macc. i. 62; Dan. i. 8; 2 Macc. v. 27, vi. 18-vii. 42.
150
Introd., p. 477. Comp. 2 Esdras xiii. 41-45, and passim; Enoch xl., xlv., xlvi., xlix., and passim; Hamburger, Real-Encycl., ii. 267 ff. With "the time of the end" and the numerical calculations comp. 2 Esdras vi. 6, 7.
151
Roszmann, Die Makkabäische Erhebung, p. 45. See Wellhausen, Die Pharis. u. d. Sadd., 77 ff.
152
Among these critics are Delitzsch, Riehm, Ewald, Bunsen, Hilgenfeld, Cornill, Lücke, Strack, Schürer, Kuenen, Meinhold, Orelli, Joël, Reuss, König, Kamphausen, Cheyne, Driver, Briggs, Bevan, Behrmann, etc.
153
Renan, History of Israel, iv. 354. He adds, "L'essence du genre c'est le pseudonyme, ou si l'on veut l'apocryphisme" (p. 356).
154
Lagarde, Gott. Gel. Anzieg., 1891, pp. 497-520, stands almost, if not quite, alone in arguing that Dan. vii. was not written till a. d. 69, and that the "little horn" is meant for Vespasian. The relation of the fourth empire of Dan. vii. to the iron part of the image in Dan. ii. refutes this view: both can only refer to the Greek Empire. Josephus (Antt., X. xi. 7) does not refer to Dan. vii.; but neither does he to ix. – xii., for reasons already mentioned. See Cornill, Einleit., p. 262.
155
Stanley, Life of Arnold, p. 505.
156
Schürer, Hist. of the Jew. People, iii. 24 (E. Tr.).
157
On the close resemblance between Daniel and other apocryphal books see Behrmann, Dan., pp. 37-39; Dillmann, Das Buch Henoch. For its relation to the Book of Baruch see Schrader, Keilinschriften, 435 f. Philo does not allude to Daniel.
158
Any apparently requisite modification of these words will be considered hereafter.
159
On Revelations, vol. i., p. 408 (E. Tr.).
160
"Dient bei ihnen die Zukunft der Gegenwart, und ist selbst fortgesetzte Gegenwart" (Behrmann, Dan., p. xi).
161
See M. de Pressensé, Hist. des Trois Prem. Siècles, p. 283.
162
See some admirable remarks on this subject in Ewald, Die Proph. d. Alt. Bund., i. 23, 24; Winer, Realwörterb., s. v. "Propheten" Stähelin, Einleit., § 197.
164
Ewald, Die Proph., i. 27; Michel Nicolas, Études sur la Bible, pp. 336 ff.
165
Comp. Mic. iii. 12; Jer. xxvi. 1-19; Ezek. i. 21. Comp. xxix. 18, 19.
167
System der christlichen Lehre, p. 66.
168
E.g., in the case of Josiah (1 Kings xiii. 2).
169
De Coronâ, 73: ἰδεῖν τὰ πράγματα ἀρχόμενα καὶ προαισθέσθαι καὶ προειπεῖν τοῖς ἄλλοις.
170
The symbolism of numbers is carefully and learnedly worked out in Bähr's Symbolik: cf. Auberlen, p. 133. The several fulfilments of the prophesied seventy years' captivity illustrate this.
171
Hengstenberg, On Revelations, p. 609.
172
All these particulars may be found, without any allusion to the Book of Daniel, in the admirable article on the Apocrypha by Dean Plumptre in Dr. Smith's Dict. of the Bible.
173
Ewald, Gesch. Isr., iv. 541.
174
"Et non tam Danielem ventura dixisse quam illum narrasse præterita" (Jer.).
175
"Ad intelligendas autem extremas Danielis partes multiplex Græcorum historia necessaria est" (Jer., Proæm. Explan. in Dan. Proph. ad f.). Among these Greek historians he mentions eight whom Porphyry had consulted, and adds, "Et si quando cogimur litterarum sæcularium recordari … non nostræ est voluntatis, sed ut dicam, gravissimæ necessitatis." We know Porphyry's arguments mainly through the commentary of Jerome,
