The Expositor's Bible: The Book of Daniel. Farrar Frederic William

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СКАЧАТЬ type="note">33 The Book of Revelation does not name him, but is profoundly influenced by the Book of Daniel both in its form and in the symbols which it adopts.34

      vi. In the Apocrypha Daniel is passed over in complete silence among the lists of Hebrew heroes enumerated by Jesus the son of Sirach. We are even told that "neither was there a man born like unto Joseph, a leader of his brethren, a stay of the people" (Ecclus. xlix. 15). This is the more singular because not only are the achievements of Daniel under four heathen potentates greater than those of Joseph under one Pharaoh, but also several of the stories of Daniel at once remind us of the story of Joseph, and even appear to have been written with silent reference to the youthful Hebrew and his fortunes as an Egyptian slave who was elevated to be governor of the land of his exile.

      CHAPTER II

       GENERAL SURVEY OF THE BOOK

      1. The Language

      Unable to learn anything further respecting the professed author of the Book of Daniel, we now turn to the Book itself. In this section I shall merely give a general sketch of its main external phenomena, and shall chiefly pass in review those characteristics which, though they have been used as arguments respecting the age in which it originated, are not absolutely irreconcilable with the supposition of any date between the termination of the Exile (b. c. 536) and the death of Antiochus Epiphanes (b. c. 164).

      I. First we notice the fact that there is an interchange of the first and third person. In chapters i. – vi. Daniel is mainly spoken of in the third person: in chapters vii. – xii. he speaks mainly in the first.

      Kranichfeld tries to account for this by the supposition that in chapters i. – vi. we practically have extracts from Daniel's diaries,35 whereas in the remainder of the Book he describes his own visions. The point cannot be much insisted upon, but the mention of his own high praises (e. g., in such passages as vi. 4) is perhaps hardly what we should have expected.

      II. Next we observe that the Book of Daniel, like the Book of Ezra36 is written partly in the sacred Hebrew, partly in the vernacular Aramaic, which is often, but erroneously, called Chaldee.37

      The first section (i. 1-ii. 4a) is in Hebrew. The language changes to Aramaic after the words, "Then spake the Chaldeans to the king in Syriac" (ii. 4a);38 and this is continued to vii. 28. The eighth chapter begins with the words, "In the third year of the reign of King Belshazzar a vision appeared unto me, even unto me Daniel"; and here the Hebrew is resumed, and is continued till the end of the Book.

      The question at once arises why the two languages were used in the same Book.

      It is easy to understand that, during the course of the seventy years' Exile, many of the Jews became practically bilingual, and would be able to write with equal facility in one language or in the other.

      This circumstance, then, has no bearing on the date of the Book. Down to the Maccabean age some books continued to be written in Hebrew. These books must have found readers. Hence the knowledge of Hebrew cannot have died away so completely as has been supposed. The notion that after the return from the Exile Hebrew was at once superseded by Aramaic is untenable. Hebrew long continued to be the language normally spoken at Jerusalem (Neh. xiii. 24), and the Jews did not bring back Aramaic with them to Palestine, but found it there.39

      But it is not clear why the linguistic divisions in the Book were adopted. Auberlen says that, after the introduction, the section ii. 4a-vii. 28 was written in Chaldee, because it describes the development of the power of the world from a world-historic point of view; and that the remainder of the Book was written in Hebrew, because it deals with the development of the world-powers in their relation to Israel the people of God.40 There is very little to be said in favour of a structure so little obvious and so highly artificial. A simpler solution of the difficulty would be that which accounts for the use of Chaldee by saying that it was adopted in those parts which involved the introduction of Aramaic documents. This, however, would not account for its use in chap. vii., which is a chapter of visions in which Hebrew might have been naturally expected as the vehicle of prophecy. Strack and Meinhold think that the Aramaic and Hebrew parts are of different origin. König supposes that the Aramaic sections were meant to indicate special reference to the Syrians and Antiochus.41 Some critics have thought it possible that the Aramaic sections were once written in Hebrew. That the text of Daniel has not been very carefully kept becomes clear from the liberties to which it was subjected by the Septuagint translators. If the Hebrew of Jer. x. 11 (a verse which only exists in Aramaic) has been lost, it is not inconceivable that the same may have happened to the Hebrew of a section of Daniel.42

      The Talmud throws no light on the question. It only says that —

      i. "The men of the Great Synagogue wrote"43– by which is perhaps meant that they "edited" – "the Book of Ezekiel, the Twelve Minor Prophets, the Book of Daniel, and the Book of Ezra";44 and that —

      ii. "The Chaldee passages in the Book of Ezra and the Book of Daniel defile the hands."45

      The first of these two passages is merely an assertion that the preservation, the arrangement, and the admission into the Canon of the books mentioned was due to the body of scribes and priests – a very shadowy and unhistorical body – known as the Great Synagogue.46

      The second passage sounds startling, but is nothing more than an authoritative declaration that the Chaldee sections of Daniel and Ezra are still parts of Holy Scripture, though not written in the sacred language.

      It is a standing rule of the Talmudists that All Holy Scripture defiles the hands– even the long-disputed Books of Ecclesiastes and Canticles.47 Lest any should misdoubt the sacredness of the Chaldee sections, they are expressly included in the rule. It seems to have originated thus: The eatables of the heave offerings were kept in close proximity to the scroll of the Law, for both were considered equally sacred. If a mouse or rat happened to nibble either, the offerings and the books became defiled, and therefore defiled the hands that touched them.48 To guard against this hypothetical defilement it was decided that all handling of the Scriptures should be followed by ceremonial ablutions. To say that the Chaldee chapters "defile the hands" is the Rabbinic way of declaring their Canonicity.

      Perhaps nothing certain can be inferred from the philological examination either of the Hebrew or of the Chaldee portions of the Book; but they seem to indicate a date not earlier than the age of Alexander (b. c. 333). On this part of the subject there has been a great deal of rash and incompetent assertion. It involves delicate problems on which an independent and a valuable opinion can only be offered by the merest handful of living scholars, and respecting which even these scholars sometimes disagree. In deciding upon such points ordinary students can only weigh the authority and the arguments of specialists who have devoted a minute and lifelong study to the grammar and history of the Semitic languages.

      I know no higher contemporary authorities on the date of Hebrew writings than the late veteran scholar F. Delitzsch and Professor Driver.

      1. Nothing СКАЧАТЬ