DANEAU, dQ"n6' (DANNvEUS), LAMBERT:
French Protestant; b. at Beaugency-sur-Loiro (15 m. s.w. of Orleans) 1530; d. at Castres (SO m. w. of Montpellicr) Nov. 11, 15!»5. He was of Roman (!a(holic family, licgaii the study of law at Orleans, went to Paris in 1547, and returned to
RELIGIOUS ENCYCLOPEDIA
Dancers Daniel
Orleans in 1552, where he studied four years with Anne du Bourg and obtained the degree of doctor in utroque jure 1559. For a long time he was inclined toward Protestantism, and the death of his master, Du Bourg, decided him to go to Geneva in 1560, where he made the acquaintance of Calvin and adhered to the Reformed Church. In 1561 he became pastor at Gien, where he remained till St. Bartholomew's day. From 1574 he was professor at Geneva and in 1581 was granted citizenship. The same year he was called to the University of Leyden and became minister of the Walloon Church there. But when he tried to organize it on the Genevan model he met with much difficulty and had to leave Leyden the following year. For a year he was professor and preacher in Ghent, then at Orthez, and at Lescar (1591). In 1593 he was called to Castres. Daneau was one of the most celebrated theologians of the sixteenth century; he belonged to the extreme Calvinist party, and wrote many works on philosophy, jurisprudence, and theology, including Methodus Sacrce Scripturce in publicis turn concionihus utiliter, atque intelligenter tractandce (Geneva, 1570); Les Sorciers, dialogue tres utile et necessaire pour ce temps (1574); Brieve remontrance sur les jeux de sort (1574); Traite des danses auquel est amplement resolue la question, d, savoir s'il est permis aux Chretiens de danser (1579); Traite de I'estat honneste des Chrestiens en leur accoustrement (1580); Orationis Dominicm explicatio (1582); Apologia seu vera et orthodoxa orthodoxorum Patrum sententia, defensio ac interpretatio de adoratione carnis domini nostri Jesu Christi (1583). G. Bonet-Maury.
Bibliography: P. de F^Iioe, Lambert Daneau, Paris, 1882; Nic^ron, Memoires, xxvii. 21-36; 6. and E. Haag. La France protestante, ed. H. L. Bordier, vol. v., Paris, 1886.
DANIEL, APOCRYPHAL ADDITIONS TO. See
Apocrypha, Old Testament, A, IV., 3.
DANIEL, BOOK OF.
I. Divisions and Contents. The Author's Key (§ 2).
II. Interpretation. IV. The Date.
Fourth Kingdom Greece Antioohus the Terminus
(§ 1). ad Quern (§ 1).
Fourth Kingdom Rome Narrative Unhistor-
(§ 2). ical (§ 2).
Return to EarHer View V. The Value.
(§ 3). The Author's Faith (§ 1).
Decision Affected by Use of Sources (§ 2). Views on Unity (§ 4). VI. Critical Objections An- III. The Unity. swered.
The Two Languages and Major Objections (§ 1). Use of First Person Minor Objections {§ 2). (§ 1).
I. Divisions and Contents: The book named after the prophet Daniel divides into narrative (i.-vi.) and prophecy (vii.-xii.). The first division contains six stories: (i.) the fortune of the four Hebrew youths at the court in Babylon, (ii.) Nebuchadrezzar's dream, (iii.)the episode of the golden image, (iv.) the second dream of the king, (v.) Belshazzar's feast, (vi.) the episode of Daniel in the lions' den. The second division contains four visions: (vii.) that of the four beasts, (viii.) of the ram and the goat, (ix.) the interpretation of Jeremiah's (Jer. XXV. 12, cf. xxix. 10) seventy weeks as seventy year-weeks, (x.-xii.) Daniel's final vision, dealing with the last things. Besides this the
Septuagint and Theodotion have as additions chap, iii. the Prayer of Azariali and the Song of the Three Children, The Story of Susanna, and the Story of Bel and the Dragon (see Apocrypha, A, IV., 3). Inasmuch as the Story of Susanna was certainly written in Greek, and the other additions probably so, they have no bearing upon the canonical book and show merely to what extent the person of Daniel was used by the Jews of the Greek world.
11. Interpretation: One of the oldest witnesses to the Book of Daniel is I Mace. i. 54, where the heathen altar erected by Antiochus Epiphanes is called the " abomination of desolation " (cf. Dan. ix. 27, xi. 31, xii. 11), thus connecting these verses with the time of this king. Similarly, the Sibylline Oracles (iii. 394 sqq.) allude to Dan. vii. 7, which is referred to Antiochus Epiphanes and his successors. Again, the queer rendering of Dan. ix. 24 sqq. in the Septuagint points to the supposition that the events there mentioned had been fulfilled under that king. Ephraem Syrus (Opera, Rome, 1732-46, ii. 206, 214, 232), probably
1. Fourth following Jewish tradition, construed Kingdom the fourth kingdom (Dan. ii., vii.) as
Greece, the Greek Empire, the little horn (Dan.
vii.) as Antiochus Epiphanes; the resurrection (Dan. xii.) is referred figuratively to the revival of the religious spirit, but Dan. ix. 25-26 to Christ, in agreement with Christian interpretation. Julius Hilarianus, at the end of the fourth century, in his De mundi duratione, computed from this verse that the end of the seventy weeks coincided with the reign of Antiochus. But this oldest interpretation was displaced by another.
In the New Testament the description of the last grievous days before the Messianic deliverances are referred to the future in the eschatological sense (cf. II Thess. ii. 4 with Dan. xi. 36; Rev. xi. 2, 3, xii. 6, 14, xiii. 5). Christ himself, in picturing the parousia of the Son of Man (Matt. xxiv. 20), made use of Dan. vii. 13. From Matt. xxiv. 15, 16 and Luke xxi. 5, 6, it appears that Rome has taken the place of Greece. It was no doubt understood by Josephus in this way. With but few exceptions, the patristic exegetes followed this later interpretation. Though differing much in particulars (thus for Dan. ix. 25-26 Jerome enumerates nine different computations, while Fraidl in the fifteenth century registers no less than 107), the fundamental conception is the same. So Hip-
2. Fourth polytus refers the first world-power Kingdom (Dan. ii., vii.) to Babylonia, the second
Kome. to Persia, the third to Greece, the fourth to Rome. The ten horns (Dan. vii.) belong to the future, the little horn is Antichrist. The anointed one in Dan. ix. 25 sqq. is the high priest Joshua, after whom comes Christ, 434 years having intervened. The last year-week is eschatological; between the sixty-second and the final week Hippolytus inserts Christianity; Dan. xi. he interprets historically, but the two kings in verses 25 sqq. are Alexander Balas and Ptolemy Philometer; at Dan. xi. 36 his exegesis makes a bold leap, referring what follows to the eschatological future and the coming Antichrist. This method of interpretation found a strong opponent m Por-
Daniel