Delitzsch, _Messianische Weissagangen_. Leipzig, 1890.
Riehm, _Die Messianische Weissagung_. Gotha, 1875.
Knabenbauer, _Comment in Daniel. prophet., Lament., et Baruch_. 1891.
Kuenen, _Religion of Israel_, E. Tr. 1874.
Bludau, _De Alex. interpe. Danielis indole_. 1891.
Nöldeke, _D. Alttest. Literatur_. 1868.
Fraidl, _Exegese d. 70 Wochen Daniels_. 1883.
Menken, _Die Monarchienbild_. 1887.
Kamphausen, _Das Buch Daniel in die neuere Geschichtsforschung_. Leipzig, 1893.
Lennep, _De Zeventig Jaarweken van Daniel_. Utrecht, 1888.
Dr. M. Joël, _Notizen zum Buche Daniel_. Breslau, 1873.
Derenbourg, _Les Mots grecs dans le Livre biblique de Daniel_. Mélanges Graux, 1888.
Cornill, _Die Siebzig Jahrwochen Daniels_. 1889.
Wolf, _Die Siebzig Wochen Daniels_. 1859.
Sanday, _Inspiration_ (Bampton Lectures). 1894.
Sayce, _Hibbert Lectures_. 1887.
Roszmann, _Die Makkabeische Erhebung_.
J. F. Hoffmann, _Antiochus IV_. (_Epiphanes_). 1873.
_Speaker's Commentary_ on Tobit, 1, 2 Maccabees, etc. 1888.
[1] The Commentary which passes as that of Saadia the Gaon is said to be spurious. His genuine Commentary only exists in manuscript.
Ἐγὼ μὲν οὖν περὶ τούτων ὡς εὗρον καὶ ἀνέγνων, οὕτως ἔγραψα· εἰ δέ τις ἄλλως δοξάζειν βουλήσεται περὶ αὐτῶν ἀνέγκλητον ἐχέτω τὴν ἐτερογνωμοσύνην.--JOSEPHUS, _Antt._, X. ii. 7.
"Trothe is the hiest thinge a man may kepe."--CHAUCER.
We propose in the following pages to examine the Book of the Prophet Daniel by the same general methods which have been adopted in other volumes of the Expositor's Bible. It may well happen that the conclusions adopted as regards its origin and its place in the Sacred Volume will not command the assent of all our readers. On the other hand, we may feel a reasonable confidence that, even if some are unable to accept the views at which we have arrived, and which we have here endeavoured to present with fairness, they will still read them with interest, as opinions which have been calmly and conscientiously formed, and to which the writer has been led by strong conviction.
All Christians will acknowledge the sacred and imperious duty of sacrificing every other consideration to the unbiassed acceptance of that which we regard as truth. Further than this our readers will find much to elucidate the Book of Daniel chapter by chapter, apart from any questions which affect its authorship or age.
But I should like to say on the threshold that, though I am compelled to regard the Book of Daniel as a work which, in its present form, first saw the light in the days of Antiochus Epiphanes, and though I believe that its six magnificent opening chapters were never meant to be regarded in any other light than that of moral and religious _Haggadoth_, yet no words of mine can exaggerate the value which I attach to this part of our Canonical Scriptures. The Book, as we shall see, has exercised a powerful influence over Christian conduct and Christian thought. Its right to a place in the Canon is undisputed and indisputable, and there is scarcely a single book of the Old Testament which can be made more richly "profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, completely furnished unto every good work." Such religious lessons are eminently suitable for the aims of the Expositor's Bible. They are not in the slightest degree impaired by those results of archæological discovery and "criticism" which are now almost universally accepted by the scholars of the Continent, and by many of our chief English critics. Finally unfavourable to the authenticity, they are yet in no way derogatory to the preciousness of this Old Testament Apocalypse.
* * * * *
The first question which we must consider is, "What is known about the Prophet Daniel?"
I. If we accept as historical the particulars narrated of him in this Book, it is clear that few Jews have ever risen to so splendid an eminence. Under four powerful kings and conquerors, of three different nationalities and dynasties, he held a position of high authority among the haughtiest aristocracies of the ancient world. At a very early age he was not only a satrap, but the Prince and Prime Minister over _all_ the satraps in Babylonia and Persia; not only a Magian, but the Head Magian, and Chief Governor over all the wise men of Babylon. Not even Joseph, as the chief ruler over all the house of Pharaoh, had anything like the extensive sway exercised by the Daniel of this Book. He was placed by Nebuchadrezzar "over the whole province of Babylon";[2] under Darius he was President of the Board of Three to "whom all the satraps" sent their accounts;[3] and he was continued in office and prosperity under Cyrus the Persian.[4]