TABLE OF CONTENTS
THE BOOK OF DANIEL
BY PROFESSOR JOSEPH D. WILSON,
THEOLOGICAL SEMINARY OF THE REFORMED EPISCOPAL CHURCH, PHILADELPHIA,
AUTHOR OF "DID DANIEL WRITE
Modern objections to the Book of Daniel were started by
German scholars who were prejudiced against the supernatural. Daniel foretells
events which have occurred in history. Therefore, argue these scholars, the
alleged predictions must have been written after the events.
But the supernatural is not impossible, nor is it improbable, if sufficient
reason for it exists. It is not impossible, for instance, that an event so
marvelous as the coming of the Divine into humanity in the person of Jesus
Christ should be predicted. So far from being impossible, it seems to common
sense exceedingly probable; and furthermore, it seems not unreasonable that a
prophet predicting a great and far distant event, like that indicated above,
should give some evidence to his contemporaries or immediate successors that he
was a true prophet. Jeremiah foretold the seventy years captivity. Could his
hearers be warranted in believing that? Certainly. For he also foretold that all
those lands would be subjected to the king of Babylon. A few years showed this
latter prophecy to be true, and reasonable men believed the prediction about the
But the attacks of the German scholars would have been
innocuous had it not been for their copyists. The German scholars – even
theological professors – are not necessarily Christians. Religion is with them
an interesting psychological phenomenon. Their performances are not taken too
seriously by their compeers. But outside of their learned circles a considerable
number of writers and professors in schools, anxious to be in the forefront,
have taken the German theories for proven facts, and by saying “all scholars are
agreed,” etc., have spread an opinion that the Book of Daniel is a pious fraud.
There is another class of impugners of Daniel – good men, who do not deny the
ability of God to interpose in human affairs and foretell to His servants what
shall be hereafter. These men, accepting as true what they hear asserted as the
judgment of “all scholars” and regretfully supposing that Daniel is a fiction,
have endeavored to save something from the wreck of a book which has been the
stay of suffering saints through the ages, by expatiating on its moral and
religious teaching. It is probable that these apologists – victims themselves of
a delusion which they did not create but which they have hastily and foolishly
accepted have done more harm than the mistaken scholars or the hasty copyists,
for they have fostered the notion that a frond may be used for holy ends, and
that a forger is a proper teacher of religious truth, and that the Son of God
approved a lie.
The scholars find that in chapter 8 of Daniel, under the figure of a very little
horn, Antiochus Epiphanies is predicted as doing much hurt to the Jews. The
vision is of the ram and he-goat which represent Persia and Greece, so specified
by name. A notable horn of the he-goat, Alexander the Great, was broken, and in
its place came four horns, the four kingdoms into which the Greek empire was
divided. From one of these four sprang the little horn. That this refers
primarily to Antiochus Epiphanies there is no doubt. He died about 163 B.C. The
theory of the rationalistic critics is that some “pious and learned Jew” wrote
the Book of Daniel at that time to encourage the Maccabees in their revolt
against this bad king; that the book pretends to have been written in Babylon,
370 years before, in order to make it pass current as a revelation from God.
This theory has been supported by numerous arguments, mostly conjectural, all
worthless and, in a recent publication, a few designedly delusive.
The imaginary Jew is termed “pious” because lofty religious ideas mark the book,
and “learned” because he exhibits so intimate an acquaintance with the
conditions and environments of the Babylonian court four centuries before his
date. But as no man, however learned, can write an extended history out of his
own imagination without some inaccuracies, the critics have searched diligently
for mistakes. The chief of these supposed mistakes will be considered below.
We meet a difficulty at the threshold of the critics’ hypothesis. Daniel 9:26
predicts the destruction of Jerusalem and the temple; a calamity so frightful to
the Jewish mind that the Septuagint shrank from translating the Hebrew, What
sort of encouragement was this? The hypothesis limps at the threshold.
Having Antiochus Epiphanies in chapter 8 the rationalistic critics try to force
him into chapter 7. They find a little horn in chapter 7, and struggle to
identify him with the “very little horn” of chapter 8. There is no resemblance
between them. The words translated “little horn” are different in the different
chapters. The little horn of chapter 7 springs up as an eleventh horn among
ten kings. He is diverse from other kings. He continues till the Son of Man
comes in the clouds of heaven and the kingdom which shall never be destroyed is
set up. Antiochus Epiphanies, the little horn of chapter 8, comes out of one of
the four horns into which Alexander’s kingdom resolved itself. He was not
diverse from other kings, but was like scores of other bad monarchs, and he did
not continue till the Son of Man.
These divergences render the attempted identification absurd, but an examination
of the two sets of prophecies in their entirety shows this clearly. Chapters 2
and 7 are a prophecy of the world’s history to the end. Chapters 8 and 11 refer
to a crisis in Jewish history, a crisis now long past.
Chapter 2, the Image with its head of gold, breast of silver,
belly of brass, legs of iron, feet and toes of mingled iron and clay, tells of
four world kingdoms, to be succeeded by a number of sovereignties, some strong,
some weak, which would continue till the God of heaven should set up a kingdom
never to be destroyed. Chapter 7, the Four Beasts, is parallel to the Image. The
same four world-empires are described; the fourth beast, strong and terrible, to
be succeeded by ten kings, who should continue till the coming of the Son of
Man, who should set up an everlasting kingdom.
These four world-empires were Babylon, Persia, Greece and Rome. There have been
no other World-empires since. Efforts have been made to unite the divided
sovereignties of Europe by royal intermarriages and by conquest, but the iron
and Clay would not cleave together. The rapidity of the Greek conquest is
symbolized by the swift leopard with four wings; its division by four heads. The
Roman empire is diverse from the others – it was a republic and its iron
strength is dissipated among the nations which followed it and which exist
today, still iron and clay.
These prophecies which are illustrated in every particular by history to the
present moment stand in the way of the unbelieving theory. The Roman empire, the
greatest of all, must be eliminated to get rid of prediction, and any shift
promising that end has been welcomed. One set of critics makes the kingdom of
the Seleucidae, which was one of the parts of the Greek empire, the fourth
world-kingdom, but it never was a world-kingdom. It was part of the Greek empire
– one of the four heads upon the leopard. Another set creates an imaginary
Median empire between Babylon and Persia. There was no such empire. The Medo-Persian
empire was one. Cyrus, the Persian, conquered Babylon. All history says so and
the excavations prove it.
Among the nations which were to take the place of the fallen
Roman empire, another power was to rise — “a little horn,” shrewd and arrogant.
It was to wear out the saints of the Most High, to be diverse from the other ten
sovereignties, to have the other sovereignties given into its hand, and to keep
its dominion till the coming of the Son of Man.
Whatever this dread power is, or is to be, it was to follow
the fall of the Roman empire and to rise among the nations which, ever since, in
some form or other have existed where Rome once held sway. Whether that power,
differing from civil governments and holding dominance over them, exists now and
has existed for more than a thousand years, or is to be developed in the future,
it was to arise in the Christian era. The words are so descriptive, that no
reader would ever have doubted were it not that the prophecy involves
The attempt of the “very little horn” of chapter 8, Antiochus Epiphanies, to
extirpate true religion from the earth, failed. Yet it was well-nigh successful.
The majority of the nation were brought to abandon Jehovah and to serve Diana.
The high priest in Jerusalem sent the treasurers of the temple to Antioch as an
offering to Hercules. Jews out-bade each other in their subservience to
Antiochus. His cruelties were great but his blandishments were more effective
for his purpose; “by peace he destroyed many”. Idolatrous sacrifices were
offered throughout Judea. Judaism was all but dead, and with its death the
worship of the one God would have found no place in all the earth.
This prophecy encouraged the few faithful ones to resist the
Greek and their own faithless fellow countrymen. God foresaw and forewarned. The
warning was unheeded by the mass of the Jews. Sadduceeism then did not believe
in the supernatural and it has repeated its disbelief. Fortunately there was a
believing remnant and true religion was saved from extinction.
The Seventy Weeks. (Daniel 9:24-27). “Weeks” in this prophecy are not
weeks of days but “sevens,” probably years, but whether astronomical years of
365 1/4 days or prophetic years of 360 days does not appear. Our Lord’s saying
when referring to the prophecy of Daniel (Matthew 24:15), “Let him that readeth
understand,” seems to indicate a peculiarity about the period foretold.
From the issuance of a commandment to restore and rebuild
Jerusalem unto Messiah there would be sixty-nine sevens, i.e., 483 years.
Messiah would be cut off and have nothing, and the people of a prince would
destroy Jerusalem and the temple.
It came to pass in the procuratorship of Pontius Pilate. Messiah appeared; He
was cut off; He had nothing, no place to lay His head, nothing except a cross.
And before the generation which crucified Him passed away, the soldiers of the
Roman emperor destroyed the city and sanctuary, slew all the priests and ended
Jewish church and nation.
Unto Messiah the Prince there were to be 483 years from an edict to rebuild
Jerusalem. That edict was issued in the twentieth year of Artaxerxes Longimanus.
Somewhere between 454 B. C. and 444 B.C. is the date, with the preponderance of
opinion in favor of the later date. Four hundred and eighty-three years brings
us to 29-39 A.D. Or, if prophetic years are meant, the terminus ad quem
is 22-32 A.D. Pontius Pilate was procurator of Judea from 26 A.D. to 36 A.D.
All this is plain enough, and if the words of Daniel had been written after the
death of our Saviour and the fall of Jerusalem, no one could fail to see that
Jesus Christ is indicated. But if written in the exile this would be
supernatural prediction, and hence the struggles of the critics to evade somehow
the implications of the passage. To find some prominent person who was “cut off”
prior to 163 B.C. was the first desideratum. The high priest Onias, who was
murdered through the intrigues of rival candidates for his office, was the most
suitable person. He was in no respect the Messiah, but having been anointed he
might be made to serve. He died 171 B.C. The next step was to find an edict to
restore and rebuild Jerusalem, 483 years before 171 B.C. That date was 654 B.C.,
during the reign of Manasseh, son of Hezekiah. No edict could be looked for
there. But by deducting 49 years, the date was brought to 605 B.C., and as in
that year Jeremiah had foretold (Jeremiah 25:9) the destruction of Jerusalem,
perhaps this would do.
There were two objections to this hypothesis; one, that a prophecy of desolation
and ruin to a city and sanctuary then in existence was not a commandment to
restore and rebuild, and !the other objection was that this also was a
supernatural prediction, and as such, offensive to the critical mind.
Accordingly, recourse was had to the decree of Cyrus (Ezra 1:1- 4) made in 536
B.C. But the decree of Cyrus authorized, not the building of Jerusalem, but the
building of the temple. It is argued that forts and other defenses, including a
city wall must have been intended by Cyrus, and this would be rebuilding
Jerusalem; but the terms Of the edict are given and no such defenses are
mentioned. Nor is it likely that a wise man like Cyrus would have intended or
permitted a fortified city to be built in a remote corner of his empire close to
his enemy, Egypt, with which enemy the Jews had frequently coquetted in previous
years. At all events, the city was not restored until the twentieth year of
Artaxerxes, as appears from Nehemiah 2:3,8,13, etc., where Nehemiah laments the
defenseless condition of Jerusalem. Permission to build could safely be given
then, for Egypt had been conquered and the loyalty of the Jews to Persia had
been tested. Moreover, the date of Cyrus’ decree does not meet the conditions.
From 536 B.C. to 171 B.C. is 365 years and not 483. A “learned and pious Jew”
would not have made such a blunder in arithmetic in foisting a forgery upon his
There were four decrees concerning Jerusalem issued by the
Persian court. The first under Cyrus, alluded to above, the second under Darius
Hystaspis. (Ezra 6). The third in the seventh year of Artaxerxes. (Ezra
7:12-26). All of these concern the temple. The fourth in the twentieth year of
Artaxerxes was the only one to restore and rebuild a walled town.
The Book of Daniel was translated into Greek about 123 B. C., forty years after
the death of Antiochus Epiphanies. This prophecy of the Seventy Weeks troubled
the Jewish translators. It foretold disaster to Jerusalem. City and sanctuary
would be destroyed. They had been destroyed 464 years before by Nebuchadnezzar.
Would they be destroyed again? The translators were unwilling to believe that
such a calamity would occur again. Could they not make out that the words
referred to the troubles under Antiochus? It was true that he had destroyed
neither city nor temple, but he had polluted the temple. Perhaps that was
equivalent to destruction. At all events they did not dare to say that another
destruction of Jerusalem lay in the future.
But there stood the words. From the going forth of
commandment to restore Jerusalem unto Messiah the Prince would be seven weeks
and three score and two weeks, 483 years. They could do nothing with those
words. They left them out, and mangled the rest of the passage to give obscurely
the impression that the disasters there foretold were a thing of the past.
This mistranslation of a Divine oracle to make it say what
they wished it to say was a high-handed proceeding, but it did not prevent its
fulfillment. At the time appointed Messiah came and was crucified and Jerusalem
fell. The critics’ efforts to force some meaning, other than a prediction of
Christ, into this prophecy is thus seen to be not without precedent.
But the rationalistic interpretations of the aforementioned
great prophecies are so unnatural, so evidently forced in order to sustain a
preconceived theory, that they would have deceived none except those predisposed
to be deceived. Accordingly attempts have been made to discredit the Book of
Daniel; to show that it could not have been written in Babylon; to expose
historical inaccuracies and so forth. The scholars discovered some supposed
inaccuracies, and, the fashion having been set, the imitation scholars eagerly
sought for more and with the help of imagination have compiled a considerable
number. They are in every case instances of the inaccuracy of the critics.
(1) First, may be mentioned, as the only one ever having had
any weight, the fact that no historian mentions Belshazzar. It was
therefore assumed that “the learned and pious Jew”, whom the critics imagined,
had invented the name. Since 1854 this “inaccuracy” has disappeared from the
rationalistic dictionaries and other productions. The excavations have answered
(2) Disappointed at the discovery of the truth, the critics now find fault with
the title “king” which Daniel gives to Belshazzar and assert that no
tablets have been found dated in his reign. It is not probable that any such
tablets will be found, for his father outlived him and even though Belshazzar
were co-king, his father’s name would be in the dates. The tablets, however,
show that Belshazzar was the commander of the troops, that he was the man of
action — his father being a studious recluse — that he was the darling of the
people and that the actual administration was in his hands. He was the heir to
the throne and even if not formally invested, was the virtual king in the eyes
of the people.
(3) It is objected next that Belshazzar was not the son of Nebuchadnezzar as
the queen mother says in Dan. 5:11. If he were the grandson through his
mother the same language would be used, and the undisturbed reign of Nabonidus
in turbulent Babylon is accounted for in this way.
(4) The quibble that the monuments do not say that Belshazzar was slain at
the taking of Babylon is unworthy of the scholar who makes it. It is
admitted that Belshazzar was a prominent figure before the city was captured,
that “the son of the king died” and that he then “disappeared from history”. He
was heir to the kingdom. He was a soldier. His dynasty was overthrown. He
disappeared from history. Common sense can make its inference.
(5) It is hard, however, for the impugners of Daniel to let the Belshazzar
argument go. To have him appear prominently in the inscriptions, after criticism
had decided that he never existed, is awkward. Accordingly, we have a long
dissertation (“Sayce’s Higher Criticism and the Monuments,” 497-531) showing
that the claim of Cyrus to have captured Babylon without fighting is
inconsistent with the accounts of the secular historians, which dwell upon the
long siege, the desperate fighting, the turning of the river, the surprise at
night, etc. Very well, the two accounts are inconsistent. But what has this to
do with Daniel? His account is as follows:
“In that night was Belshazzar the Chaldean king slain, and
Darius the Mede received the kingdom” (Daniel 5:31). Not a word about a siege,
etc. An account entirely consistent with the inscription of Cyrus. And yet the
critic has the audacity to say that “the monumental evidence has here pronounced
against the historical accuracy of the Scripture narrative”! (“H. C. & M.”,
531). This is not criticism; it is misrepresentation.
(6) Daniel mentions the “Chaldeans” as a guild of wise
men. This has been made a ground of attack. “In the time of the exile”, they
tell us, “the Chaldeans were an imperial nation. Four centuries afterward the
term signified a guild; therefore, Daniel was written four centuries afterward”.
It is strange that none of the critics consulted Herodotus, the historian
nearest to Daniel in time. He visited Babylon in the same century with Daniel
and uses the word in the same sense as Daniel and in no other. (Herod.
(7) The Book of Daniel spells Nebuchadnezzar with an “n” in the penultimate
instead of an “r”; therefore, the critics argue, it must have been written
370 years later. But Ezra spells it with an “n”. So do 2 Kings, 1 & 2
Chronicles, and so does Jeremiah seven times out of sixteen. Jeremiah preceded
Daniel and if either Kings or Chronicles was written in Babylon we have the same
spelling in the same country and about the same time.
(8) As to the Greek words in Daniel, relied on by Driver to prove a late
date: When we discover that these are the names of musical instruments and that
the Babylonians knew the Greeks in commerce and in war and realize that musical
instruments carry their native names with them, this argument vanishes like the
(9) But, it is urged, Daniel gives the beginning of the captivity (1:1)
in the third year of Jehoiakim, 606 B.C., whereas Jerusalem was not destroyed
till 587 B.C., therefore, etc.
Daniel dates the captivity from the time that he and the
other youths were carried away. A glance at the history will suggest when that
was. Pharaoh Necho came out of Egypt against Babylon in 609 B.C. He met and
defeated Josiah at Megiddo. He then marched on northward. In three months he
marched back to Egypt, having accomplished nothing against Babylon. The
interval, 609 to 605 B.C., was the opportunity for Nebuchadnezzar. He secured as
allies or as subjects the various tribes in Palestine, as appears from Berosus.
Among the rest “Jehoiakim (2 Kings 24:1) became his servant three years”. During
that time he took as guests or as hostages the noble youths. At the end of the
three years, in 605, Necho re-appeared on his way to fatal Carchemish. Jehoiakim
renounced Nebuchadnezzar, and sided with Necho. A merciful Providence counted
the seventy years captivity from the very first deportation and Daniel tells us
when that was. The captivity ended in 536 B.C.
(10) The Aramaic. One critic said Aramaic was not spoken in Babylon.
Others, not so self-confident, said the Aramaic in Babylon was different from
Daniel’s Aramaic. None of them knew what Aramaic was spoken in Babylon. There
was Ezra’s Aramaic. It was like Daniel’s and Ezra was a native of Babylon. To
save their argument they then post-dated Ezra too.
In 1906 and 1908, there were unearthed papyrus rolls in
Aramaic written in the fifth century, B.C. It is impossible to suggest redactors
and other imaginary persons in this case, and so the Aramaic argument goes the
way of all the rest. Before these recent finds the Aramaic weapon had begun to
lose its potency. The clay tablets, thousands of which have been found in
Babylonia, are legal documents and are written in Babylonian. Upon the backs of
some of them were Aramaic filing marks stating in brief the contents. These
filings were for ready reference and evidently in the common language of the
people, the same language which the frightened Chaldeans used when the angry
monarch threatened them. (Daniel 2:4).
There are some other alleged inaccuracies more frivolous than
the above. Lack of space forbids their consideration here.
Two new objections to the genuineness of Daniel appear in
a dictionary of the Bible, edited by three American clergymen. The article on
Daniel states that “the BABA BATHRA1
ascribes the writing not to Daniel but along with that of some other books to
the men of the Great Synagogue”. THIS STATEMENT IS CORRECT IN WORDS, BUT BY
CONCEALMENT CONVEYS A FALSE IMPRESSION. The trick lies in the phrase, “some
other books”. What are those other books? They are Ezekiel, Hosea, Amos — all
the minor prophets — and Esther. The statement itself is nonsensical, like many
other things in the Talmud, but whatever its meaning, it places Daniel on the
same footing as Ezekiel and the rest.
The other objection is as follows: “Chapter 11 (of
Daniel) with its four world-kingdoms is wonderfully cleared when viewed from
this standpoint (i.e. as a Maccabean production). The third of these kingdoms is
explicitly named as the Persian. (11:2). The fourth to follow is evidently the
Every phrase in this is false. The chapter says
nothing about four world kingdoms. Nor does Daniel 11:2 say explicitly, or any
other way, that the Persian was the third; nor that the Greek was the fourth.
No explanation or modification of these astonishing
statements is offered. How could the writer expect to escape detection? True,
the Baba Bathra is inaccessible to most people, but Daniel 11 is in everybody’s
Daniel was a wise and well-known man in the time of Ezekiel,
else all point in the irony of Ezekiel 28:3 is lost. He was also eminent for
goodness and must have been esteemed an especial recipient of God’s favor and to
have had intercourse with the Most High like Noah and Job. Ezekiel 14:15, 20:
“When the land sinneth, though Noah, Daniel and Job were in it, they shall
deliver but their own souls”. A striking collocation: Noah the second father of
the race, Job the Gentile and Daniel the Jew.
Daniel is better attested than any other book of the Old Testament. Ezekiel
mentions the man. Zechariah appears to have read the book. The bungling attempt
of the Septuagint to alter a prediction of disaster to one of promise; our
Saviour’s recognition of Daniel as a prophet; these are attestations. Compare
Ezekiel; there is not a word in the Bible to show that he ever existed, but as
he does not plainly predict the Saviour no voice is raised or pen wagged against
The passage is found in the Talmud Babylon,
Tract Baba Bathra, fol. 15a., and reads, “The men of the Great Synagogue have
written Ezekiel, the Twelve Minor Prophets, Daniel and Esther.” – Editor
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