Beiträge, 1888. See too Kranichfeld, Das Buch Daniel, p. 4. The view is refuted by Budde, Theol. Lit. Zeitung, 1888, No. 26. The conjecture has often occurred to critics. Thus Sir Isaac Newton, believing that Daniel wrote the last six chapters, thought that the six first "are a collection of historical papers written by others" (Observations, i. 10).
70
Einleit., p. 6.
71
Other critics who incline to one or other modification of this view of the two Daniels are Tholuck, d. A.T. in N.T., 1872; C. v. Orelli, Alttest. Weissag., 1882; and Strack.
72
Hengstenberg also points to verbal resemblances between ii. 44 and vii. 14; iv. 5 and vii. 1; ii. 31 and vii. 2; ii. 38 and vii. 17, etc. (Genuineness of Daniel, E. Tr., pp. 186 ff.).
73
A Short Commentary, p. 8.
74
Acts xvii. 26, 27.
75
See Hitzig, p. xii; Auberlen, p. 41.
76
Reuss says too severely, "Die Schilderungen aller dieser Vorgänge machen keinen gewinnenden Eindruck… Der Stil ist unbeholfen, die Figuren grotesk, die Farben grell." He admits, however, the suitableness of the Book for the Maccabean epoch, and the deep impression it made (Heil. Schrift. A. T., p. 571).
77
See iii. 2, 3, 5, 7; viii. 1, 10, 19; xi. 15, 22, 31, etc.
78
Exod. xv. 20; Judg. iv. 4.
79
1 Sam. x. 5; 1 Chron. xxv. 1, 2, 3.
80
2 Kings iii. 15.
81
Jer. xxix. 26; 1 Sam. xviii. 10, xix. 21-24.
82
2 Kings ix. 11. See Expositor's Bible, Second Book of Kings, p. 113.
83
On this subject see Ewald, Proph. d. A. Bundes, i. 6; Novalis, Schriften, ii. 472; Herder, Geist der Ebr. Poesie, ii. 61; Knobel, Prophetismus, i. 103. Even the Latin poets were called prophetæ, "bards" (Varro, De Ling. Lat., vi. 3). Epimenides is called "a prophet" in Tit. i. 12. See Plato, Tim., 72, a.; Phædr., 262, d.; Pind., Fr., 118; and comp. Eph. iii. 5, iv. 11.
84
Dan. ix. 6, 10. So conscious was the Maccabean age of the absence of prophets, that, just as after the Captivity a question is postponed "till there should arise a priest with the Urim and Thummin," so Judas postponed the decision about the stones of the desecrated altar "until there should come a prophet to show what should be done with them" (1 Macc. iv. 45, 46, ix. 27, xiv. 41). Comp. Song of the Three Children, 15; Psalm lxxiv. 9; Sota, f. 48, 2. See infra, Introd., chap. viii.
85
Dan. ix. 2, hassepharîm, τὰ βίβλια.
86
Ewald, Proph. d. A. B., p. 10. Judas Maccabæus is also said to have "restored" (ἐπισυνήγαγε) the lost (διαπεπτωκότα) sacred writings (2 Macc. ii. 14).
87
Smith's Dict. of the Bible, i. 501. The daily lesson from the Prophets was called the Haphtarah (Hamburger, Real-Encycl., ii. 334).
88
On this subject see Kuenen, The Prophets, iii. 95 ff.; Davison, On Prophecy, pp. 34-67; Herder, Hebr. Poesie, ii. 64; De Wette, Christl. Sittenlehre, ii. 1.
89
Joël, Notizen, p. 7.
90
Thus Dr. Pusey says: "The Book of Daniel is especially fitted to be a battle-field between faith and unbelief. It admits of no half-measures. It is either Divine or an imposture. To write any book under the name of another, and to give it out to be his, is, in any case, a forgery dishonest in itself, and destructive of all trustworthiness. But the case of the Book of Daniel, if it were not his, would go far beyond even this. The writer, were he not Daniel, must have lied on a frightful scale. In a word, the whole Book would be one lie in the Name of God." Few would venture to use such language in these days. It is always a perilous style to adopt, but now it has become suicidal. It is founded on an immense and inexcusable anachronism. It avails itself of an utterly false misuse of the words "faith" and "unbelief," by which "faith" becomes a mere synonym for "that which I esteem orthodox," or that which has been the current opinion in ages of ignorance. Much truer faith may be shown by accepting arguments founded on unbiassed evidence than by rejecting them. And what can be more foolish than to base the great truths of the Christian religion on special pleadings which have now come to wear the aspect of ingenious sophistries, such as would not be allowed to have the smallest validity in any ordinary question of literary or historic evidence? Hengstenberg, like Pusey, says in his violent ecclesiastical tone of autocratic infallibility that the interpretation of the Book by most eminent modern critics "will remain false so long as the word of Christ is true – that is, for ever." This is to make "the word of Christ" the equivalent of a mere theological blindness and prejudice! Assertions which are utterly baseless can only be met by assertions based on science and the love of truth. Thus when Rupprecht says that "the modern criticism of the Book of Daniel is unchristian, immoral, and unscientific," we can only reply with disdain, Novimus istas ληκύθους. In the present day they are mere bluster of impotent odium theologicum.
91
Gen. xli.
92
See Lenormant, La Divination, p. 219.
93
Jer. xxix. 22. The tenth verse of this very chapter is referred to in Dan. ix. 2. The custom continued in the East centuries afterwards. "And if it was known to a Roman writer (Quintus Curtius, v. 1) in the days of Vespasian, why" (Mr. Bevan pertinently asks) "should it not have been known to a Palestinian writer who lived centuries earlier?" (A. A. Bevan, Short Commentary, p. 22).
94
Avodah-Zarah, f. 3, 1; Sanhedrin, f. 93, 1; Pesachim, f. 118, 1; Eiruvin, f. 53, 1.
95
Jer. lii. 28-30. These were in the reign of Jehoiachin.
96
Jer. xlvi. 2: comp. Jer. xxv. The passage of Berossus, quoted in Jos., Antt. X. xi. 1, is not trustworthy, and does not remove the difficulty.
97
The attempts of Keil and Pusey to get over the difficulty, if they were valid, would reduce Scripture to a hopeless riddle. The reader will see all the latest efforts in this direction in the Speaker's Commentary and the work of Fabre d'Envieu. Even such "orthodox" writers as Dorner, Delitzsch, and Gess, not to mention hosts of other great critics, have long seen the desperate impossibility of these arguments.
98
Balatsu-utsur, "protect his life." The root balâtu, "life," is common in Assyrian names. The mistake comes from the wrong vocalisation adopted by the Massorets (Meinhold, Beiträge, p. 27).
99
Schrader dubiously connects it with matstsara, "guardian."
100
Lenormant, p. 182, regards it as a corruption of Ashbenazar, "the goddess has pruned the seed" (??); but assumed corruptions of the text are an uncertain expedient.
101
On these see Rob. Smith, Cambr. Journ. of Philol., No. 27, p. 125.
102
Juv., Sat., x. 96: "Cum grege Chaldæo"; Val.
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