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| committer | nfenwick <nfenwick@pglaf.org> | 2025-03-03 20:27:12 -0800 |
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diff --git a/44103-h/44103-h.htm b/44103-h/44103-h.htm index 18d7556..167e1dc 100644 --- a/44103-h/44103-h.htm +++ b/44103-h/44103-h.htm @@ -3,7 +3,7 @@ <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <link rel="coverpage" href="images/titlepage.jpg" /> <title> @@ -205,45 +205,7 @@ div.fn { </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of The Expositor's Bible: The Book of Daniel, by -F. W. Farrar - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Expositor's Bible: The Book of Daniel - -Author: F. W. Farrar - -Release Date: November 4, 2013 [EBook #44103] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: DANIEL *** - - - - -Produced by Douglas L. Alley, III, Colin Bell and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - -</pre> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 44103 ***</div> <hr class="chap" /> @@ -798,7 +760,7 @@ HODDER AND STOUGHTON<br /> <tr><td> </td></tr> <tr> - <td class="c2">GENEALOGICAL TABLE OF THE LAGIDÆ, PTOLEMIES, AND SELEUCIDÆ</td> + <td class="c2">GENEALOGICAL TABLE OF THE LAGIDÆ, PTOLEMIES, AND SELEUCIDÆ</td> <td class="c3"><a href="#Page_334">334</a></td> </tr> </tbody> @@ -822,7 +784,7 @@ Abn Ezra († 1167); Kimchi († 1240); Abrabanel († 1507).<a name <p>The chief Patristic Commentary is that by St. Jerome. Fragments are preserved of other Commentaries by Origen, Hippolytus, -Ephræm Syrus, Julius Africanus, Theodoret, Athanasius, +Ephræm Syrus, Julius Africanus, Theodoret, Athanasius, Basil, Eusebius, Polychronius, etc. (Mai, <i>Script. Vet. Nov. Coll.</i>, i.).</p> <p>The Scholastic Commentary attributed to St. Thomas Aquinas @@ -838,7 +800,7 @@ ed. Walch.)</p> <p>Melancthon, <i>Comm. in Dan.</i> Wittenburg, 1543.</p> -<p>Calvin, <i>Prælect. in Dan.</i> Geneva, 1563.</p> +<p>Calvin, <i>Prælect. in Dan.</i> Geneva, 1563.</p> <p>Modern Commentaries are numerous; among them we may mention those by:—</p> @@ -847,9 +809,9 @@ mention those by:—</p> <p>Bertholdt, <i>Daniel</i>. Erlangen, 1806-8.</p> -<p>Rosenmüller, <i>Scholia</i>. 1832.</p> +<p>Rosenmüller, <i>Scholia</i>. 1832.</p> -<p>Hävernick. 1832 and 1838.</p> +<p>Hävernick. 1832 and 1838.</p> <p>Hengstenberg. 1831.</p> @@ -858,17 +820,17 @@ Hitzig, 1850; Ewald, 1867; Kliefoth, 1868; Keil, 1869; Kranichfeld, 1868; Kamphausen, 1868; Meinhold (<i>Kurzgefasster Kommentar</i>), 1889; Auberlen, 1857; Archdeacon Rose and Prof.<span class="pagenum"><a name="Page_x" id="Page_x">[Pg x]</a></span> J. M. Fuller (<i>Speaker's Commentary</i>), 1876; Rev. H. J. Deane -(Bishop Ellicott's <i>Commentary</i>), 1884; Zöckler (Lange's <i>Bibelwerk</i>), -1889; A. A. Bevan (<i>Cambridge</i>), 1893; Meinhold, <i>Beiträge</i>, +(Bishop Ellicott's <i>Commentary</i>), 1884; Zöckler (Lange's <i>Bibelwerk</i>), +1889; A. A. Bevan (<i>Cambridge</i>), 1893; Meinhold, <i>Beiträge</i>, 1888.</p> <p>The latest Commentary which has appeared is that by Hauptpastor Behrmann, in the <i>Handkommentar z. Alten Testament.</i> -Göttingen, 1894.</p> +Göttingen, 1894.</p> <p>Discussions in the various Introductions (<i>Einleitungen</i>, etc.) by -Bleek, De Wette, Keil, Stähelin, Reuss, Cornely, Dr. S. Davidson, -Kleinert, Cornill, König, etc.</p> +Bleek, De Wette, Keil, Stähelin, Reuss, Cornely, Dr. S. Davidson, +Kleinert, Cornill, König, etc.</p> <p class="center"><big>LIVES OF DANIEL</big></p> @@ -880,16 +842,16 @@ Kleinert, Cornill, König, etc.</p> <p class="center"><big>THERE ARE ARTICLES ON DANIEL IN</big></p> -<p>Winer's <i>Realwörterbuch</i>, Second Edition.</p> +<p>Winer's <i>Realwörterbuch</i>, Second Edition.</p> -<p>Delitzsch, in Herzog's <i>Real-Encyclopädie</i>.</p> +<p>Delitzsch, in Herzog's <i>Real-Encyclopädie</i>.</p> <p>Graf, in Schenkel's <i>Bibel-Lexicon</i>, i. 564.</p> <p>Bishop Westcott, in Dr. W. Smith's <i>Bible Dictionary</i>, New Edition. 1893.</p> -<p>Hamburger, <i>Real-Encyclopädie</i>, ii., <i>s.v.</i> "Geheimlehre," p. 265; +<p>Hamburger, <i>Real-Encyclopädie</i>, ii., <i>s.v.</i> "Geheimlehre," p. 265; <i>s.vv.</i> "Daniel," pp. 223-225; and <i>Heiliges Schriftthum</i>.</p> @@ -901,7 +863,7 @@ Edition. 1893.</p> <p>Prof. J. M. Fuller, <i>The Expositor</i>, Third Series, vols. i., ii.</p> -<p>T. K. Cheyne, <i>Encyclopædia Britannica</i>, vi. 803.</p> +<p>T. K. Cheyne, <i>Encyclopædia Britannica</i>, vi. 803.</p> <p>Prof. Sayce, <i>The Higher Criticism and the Monuments</i>. 1894.</p> @@ -914,9 +876,9 @@ Testament</i>, pp. 458-483. 1891.</p> 1882.</p> <p>Meinhold, <i>Die Geschichtlichen Hagiographen</i> (Strack and -Zöckler, <i>Kurzgefasster Kommentar</i>, 1889).</p> +Zöckler, <i>Kurzgefasster Kommentar</i>, 1889).</p> -<p>Meinhold, <i>Erklärung des Buches Daniels</i>. 1889.</p> +<p>Meinhold, <i>Erklärung des Buches Daniels</i>. 1889.</p> <p><span class="pagenum"><a name="Page_xi" id="Page_xi">[Pg xi]</a></span></p> @@ -927,7 +889,7 @@ Zöckler, <i>Kurzgefasster Kommentar</i>, 1889).</p> <p>T. R. Birks, <i>The Later Visions of Daniel</i>. 1846.</p> -<p>Ellicott, <i>Horæ Apocalypticæ</i>. 1844.</p> +<p>Ellicott, <i>Horæ Apocalypticæ</i>. 1844.</p> <p>Tregelles, <i>Remarks on the Prophetic Visions of Daniel</i>. 1852.</p> @@ -937,21 +899,21 @@ Zöckler, <i>Kurzgefasster Kommentar</i>, 1889).</p> <p>Desprez, <i>Daniel</i>. 1865.</p> -<p>Hofmann, <i>Weissagung und Erfüllung</i>, i. 276-316.</p> +<p>Hofmann, <i>Weissagung und Erfüllung</i>, i. 276-316.</p> <p>Kuenen, <i>Prophets and Prophecy in Israel</i>, E. Tr. 1877.</p> <p>Ewald, <i>Die Propheten des Alten Bundes</i>, iii. 298. 1868.</p> -<p>Hilgenfeld, <i>Die jüdische Apokalyptic</i>. 1857.</p> +<p>Hilgenfeld, <i>Die jüdische Apokalyptic</i>. 1857.</p> <p>Lenormant, <i>La Divination chez les Chaldeans</i>. 1875.</p> -<p>Fabre d'Envieu, <i>Le livre du Prophète Daniel</i>. 1888.</p> +<p>Fabre d'Envieu, <i>Le livre du Prophète Daniel</i>. 1888.</p> <p>Hebbelyuck, <i>De auctoritate libr. Danielis</i>. 1887.</p> -<p>Köhler, <i>Bibl. Geschichte</i>. 1893.</p> +<p>Köhler, <i>Bibl. Geschichte</i>. 1893.</p> <p class="center"><big>INSCRIPTIONS AND MONUMENTS</big></p> @@ -966,14 +928,14 @@ Semiticarum</i>.</p> <p>Sayce, <i>The Higher Criticism</i>, pp. 497-537.</p> <p>These inscriptions have been referred to also by Cornill, -Nestle, Nöldeke, Lagarde, etc.</p> +Nestle, Nöldeke, Lagarde, etc.</p> <p class="center"><big>HISTORIES AND OTHER BOOKS</big></p> <p>Sketches and fragments of many ancient historians:—</p> -<p>Josephus, <i>Antiquitates Judaicæ</i>, ll. x., xi., xii.</p> +<p>Josephus, <i>Antiquitates Judaicæ</i>, ll. x., xi., xii.</p> <p>The Books of Maccabees.</p> @@ -982,7 +944,7 @@ Oxford. 1828.</p> <p>Ewald, <i>Gesch. des Volkes Israel</i>. 1843-50.</p> -<p>Grätz, <i>Gesch. der Juden</i>, Second Edition. 1863.</p> +<p>Grätz, <i>Gesch. der Juden</i>, Second Edition. 1863.</p> <p>Jost, <i>Gesch. d. Judenthums und seinen Sekten</i>, i. 90-116. Leipzig, 1857.</p> @@ -993,9 +955,9 @@ Leipzig, 1857.</p> <p>Van Oort, <i>Bible for Young People</i>, E. Tr. 1877.</p> -<p>Kittel, <i>Gesch. d. Hebräer</i>, ii. 1892.</p> +<p>Kittel, <i>Gesch. d. Hebräer</i>, ii. 1892.</p> -<p>Schürer, <i>Gesch. d. jüdischen Volkes</i>. Leipzig, 1890.</p> +<p>Schürer, <i>Gesch. d. jüdischen Volkes</i>. Leipzig, 1890.</p> <p>Jahn, <i>Hebrew Commonwealth</i>, E. Tr. 1828.</p> @@ -1017,7 +979,7 @@ Baruch</i>. 1891.</p> <p>Bludau, <i>De Alex. interpe. Danielis indole</i>. 1891.</p> -<p>Nöldeke, <i>D. Alttest. Literatur</i>. 1868.</p> +<p>Nöldeke, <i>D. Alttest. Literatur</i>. 1868.</p> <p>Fraidl, <i>Exegese d. 70 Wochen Daniels</i>. 1883.</p> @@ -1028,10 +990,10 @@ Leipzig, 1893.</p> <p>Lennep, <i>De Zeventig Jaarweken van Daniel</i>. Utrecht, 1888.</p> -<p>Dr. M. Joël, <i>Notizen zum Buche Daniel</i>. Breslau, 1873.</p> +<p>Dr. M. Joël, <i>Notizen zum Buche Daniel</i>. Breslau, 1873.</p> <p>Derenbourg, <i>Les Mots grecs dans le Livre biblique de Daniel</i>. -Mélanges Graux, 1888.</p> +Mélanges Graux, 1888.</p> <p>Cornill, <i>Die Siebzig Jahrwochen Daniels</i>. 1889.</p> @@ -1123,7 +1085,7 @@ 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 +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 @@ -1226,7 +1188,7 @@ that a youth with a pot of food is by his side.</p> <p>There is a Persian apocalypse of Daniel translated by Merx (<i>Archiv</i>, i. 387), and there are a few worthless<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> Mohammedan legends about him which are given in -D'Herbelot's <i>Bibliothèque orientale</i>. They only serve to +D'Herbelot's <i>Bibliothèque orientale</i>. They only serve to show how widely extended was the reputation which became the nucleus of strange and miraculous stories. As in the case of Pythagoras and Empedocles, they @@ -1278,7 +1240,7 @@ connection by the peculiar circumstances of his life;<a name="FNanchor_18_18" id but there is little probability in the suggestions of bewildered commentators as to the reason why his name should be placed <i>between</i> those of Noah and Job. -It is difficult, with Hävernick, to recognise any <i>climax</i> in +It is difficult, with Hävernick, to recognise any <i>climax</i> in the order;<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> nor can it be regarded as quite satisfactory to say, with Delitzsch, that the collocation is due to the fact that "as Noah was a righteous man of the old @@ -1470,7 +1432,7 @@ 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 +different origin. König supposes that the Aramaic sections were meant to indicate special reference to the Syrians and Antiochus.<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> Some critics have thought it possible that the Aramaic sections were once written in @@ -1548,7 +1510,7 @@ latest days of his life; and without hesitation to correct, modify, or even reverse his previous conclusions in accordance with the results of deeper study and fresh discoveries. He wrote the article on Daniel in Herzog's -<i>Real-Encyclopädie</i>, and in the first edition of that work +<i>Real-Encyclopädie</i>, and in the first edition of that work maintained its genuineness; but in the later editions (iii. 470) his views approximate more and more to those of the Higher Criticism. Of the Hebrew of Daniel he @@ -1608,7 +1570,7 @@ the <i>Greek</i> words <i>demand,</i> the <i>Hebrew supports</i>, and the by Alexander the Great. De Wette and Ewald have<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span> pointed out the lack of the old passionate spontaneity of early prophecy; the absence of the numerous and -profound paronomasiæ, or plays on words, which characterised +profound paronomasiæ, or plays on words, which characterised the burning oratory of the prophets; and the peculiarities of the style—which is sometimes obscure and careless, sometimes pompous, iterative, @@ -1638,12 +1600,12 @@ Abed-<i>nego</i> is an astonishingly corrupt form for Abed-<i>nabu</i>, "the servant of Nebo." Hammelzar, Shadrach, Meshach, Ashpenaz, are declared by Assyriologists to<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> be "out of keeping with Babylonian science." In ii. 48 -<i>signîn</i> means a civil ruler;—does not imply Archimagus, +<i>signîn</i> means a civil ruler;—does not imply Archimagus, as the context seems to require, but, according to Lenormant, a high civil officer.</p> <p>5. The <i>Aramaic</i> of Daniel closely resembles that -of Ezra. Nöldeke calls it a Palestinian or Western +of Ezra. Nöldeke calls it a Palestinian or Western Aramaic dialect, later than that of the Book of Ezra.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a> It is of earlier type than that of the Targums of Jonathan and Onkelos; but that fact has very little @@ -1661,7 +1623,7 @@ to the first century <span class="smcap">a.d.</span>"<a name="FNanchor_55_55" id the age of the Book.</p> <p>i. One of these is the existence of no less than -fifteen <i>Persian</i> words (according to Nöldeke and +fifteen <i>Persian</i> words (according to Nöldeke and others), especially in the Aramaic part. These words,<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> which would not be surprising after the complete establishment of the Persian Empire, are surprising in @@ -1692,7 +1654,7 @@ Epiphanes.</p> <p>Those three Greek words occur in the list of musical instruments mentioned in iii. 5, 7, 10, 15. They are: -קיתרם, <i>kitharos</i>, κίθαρις, "harp"; פסנתרין, <i>psanterîn</i>,<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> +קיתרם, <i>kitharos</i>, κίθαρις, "harp"; פסנתרין, <i>psanterîn</i>,<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> ψαλτήριον, "psaltery";<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> סומפניא, <i>sūmpōnyāh</i>, συμφωνία, A.V. "dulcimer," but perhaps "bagpipes."<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a></p> @@ -1708,7 +1670,7 @@ earliest days; and it is at least as probable that Greece, which at this time was only beginning to sit as a learner at the feet of the immemorial East, borrowed the idea of the instrument from Asia. Let it, however, be -admitted that such words as <i>yayîn</i>, "wine" (οἶνος), +admitted that such words as <i>yayîn</i>, "wine" (οἶνος), <i>lappid</i>, "a torch" (λαμπάς), and a few others, <i>may</i> indicate some early intercourse between Greece and the East, and that some commercial relations of a rudimentary @@ -1719,7 +1681,7 @@ Both are derivatives. <i>Psalterion</i> does not occur in Greek before Aristotle (d. 322); nor <i>sumphonia</i> before Plato (d. 347). In relation to music, and probably as the name of a musical instrument, <i>sumphonia</i> is first<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> -used by Polybius (xxvi. 10, § 5, xxxi. 4, § 8), and <i>in +used by Polybius (xxvi. 10, § 5, xxxi. 4, § 8), and <i>in express connexion</i> with the festivities of the very king with whom the apocalyptic section of Daniel is mainly occupied—Antiochus Epiphanes.<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> The attempts of @@ -1747,7 +1709,7 @@ possibility of detecting the work of many different<span class="pagenum"><a name hands. He divided the Book into fragments by nine different authors.<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a></p> -<p>Zöckler, in Lange's <i>Bibelwerk</i>, persuaded himself +<p>Zöckler, in Lange's <i>Bibelwerk</i>, persuaded himself that the old "orthodox" views of Hengstenberg and Auberlen were right; but he could only do this by sacrificing the authenticity of parts of the Book, and @@ -1768,7 +1730,7 @@ written about <span class="smcap">b.c.</span> 300 to convert the Gentiles to monotheism.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> He argues that the apocalyptic section was written later, and was subsequently incorporated with the Book. A somewhat similar view is held by -Zöckler,<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> and some have thought that Daniel could +Zöckler,<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> and some have thought that Daniel could never have written of himself in such highly favourable terms as, <i>e.g.</i>, in Dan. vi. 4.<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a> The first chapter, which is essential as an introduction to the Book, and @@ -1788,7 +1750,7 @@ Again, in ii. 43—where the mixture of iron and clay is explained by "they shall mingle themselves with the<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> seed of men"—it seems far from improbable that there is a reference to the unhappy intermarriages of Ptolemies -and Seleucidæ. Berenice, daughter of Ptolemy II. +and Seleucidæ. Berenice, daughter of Ptolemy II. (Philadelphus), married Antiochus II. (Theos), and this is alluded to in the vision of xi. 6. Cleopatra, daughter of Antiochus III. (the Great), married Ptolemy V. @@ -1892,10 +1854,10 @@ Hebrew seers we find something of the ecstatic transport, the fire shut up within the bones and breaking forth from the volcanic heart, the burning lips touched by the hands of seraphim with a living coal from off the -altar. The word for prophet (<i>nabî</i>, <i>Vates</i>) implies an +altar. The word for prophet (<i>nabî</i>, <i>Vates</i>) implies an inspired singer rather than a soothsayer or seer (<i>roeh</i>, <i>chozeh</i>). It is applied to Deborah and Miriam<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> because -they poured forth from exultant hearts the pæan of +they poured forth from exultant hearts the pæan of victory. Hence arose the close connexion between music and poetry.<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a> Elisha required the presence of a minstrel to soothe the agitation of a heart thrown into @@ -1919,7 +1881,7 @@ through the less exalted medium of visions, and in his visions there is less of "the faculty Divine." The instinct—if instinct it were and not knowledge of the real origin of the Book—which led the "Men of the -Great Synagogue" to place this Book among the <i>Ketubhîm</i>, +Great Synagogue" to place this Book among the <i>Ketubhîm</i>, not among the Prophets, was wise and sure.<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a></p> @@ -1927,7 +1889,7 @@ not among the Prophets, was wise and sure.<a name="FNanchor_83_83" id="FNanchor_ <blockquote> -<p>"In Daniel öffnet sich eine ganz neue Welt."—<span class="smcap">Eichhorn</span>, <i>Einleit.</i>, +<p>"In Daniel öffnet sich eine ganz neue Welt."—<span class="smcap">Eichhorn</span>, <i>Einleit.</i>, iv. 472.</p></blockquote> <p>The author of the Book of Daniel seems naturally to @@ -2003,7 +1965,7 @@ dazzling angels who float in the air or over the water, these descriptions of historical events under the veil of material types seen in dreams—are a frequent phenomenon in such late apocryphal writings as the Second -Book of Esdras, the Book of Enoch, and the præ-Christian +Book of Esdras, the Book of Enoch, and the præ-Christian Sibylline oracles, in which talking lions and eagles, etc., are frequent. Indeed, this style of symbolism originated among the Jews from their contact with the @@ -2028,7 +1990,7 @@ the Jews placed highest the inward illumination of the Spirit, the Reason, and the Understanding; next to this they placed dreams and visions; and lowest of all they placed the accidental auguries derived from -the <i>Bath Qôl</i>. An apocalypse may be of priceless +the <i>Bath Qôl</i>. An apocalypse may be of priceless value, like the Revelation of St. John; it may, like the Book of Daniel, abound in the noblest and most thrilling lessons; but in intrinsic dignity and worth it is always @@ -2052,11 +2014,11 @@ between the Law and the Gospel. They were, in the beautiful language of Herder,—</p> <div class="poem"><div class="stanza"> -<span class="i0">"Die Saitenspiel in Gottes mächtigen Händen."<br /></span> +<span class="i0">"Die Saitenspiel in Gottes mächtigen Händen."<br /></span> </div></div> <p>Doctrine, worship, and consolation were their proper -sphere. They were "<i>oratores Legis</i>, <i>advocati patriæ</i>." +sphere. They were "<i>oratores Legis</i>, <i>advocati patriæ</i>." In them prediction is wholly subordinate to moral warning and instruction. They denounce, they inspire: they smite to the dust with terrible invective; they uplift @@ -2142,7 +2104,7 @@ historic and other difficulties.</p> <p>The Book is in all respects unique, a writing <i>sui generis</i>; for the many imitations to which it led are but -imitations. But, as the Jewish writer Dr. Joël truly +imitations. But, as the Jewish writer Dr. Joël truly says, the unveiling of the secret as to the real lateness of its date and origin, so far from causing any loss in its beauty and interest, enhance both in a remarkable @@ -2282,7 +2244,7 @@ to the most certain facts.</p> <p>My own conviction has long been that in these<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> <i>Haggadoth</i>, in which Jewish literature delighted in the -præ-Christian era, and which continued to be written +præ-Christian era, and which continued to be written even till the Middle Ages, there was not the least pretence or desire to deceive at all. I believe them to have been put forth as moral legends—as avowed @@ -2454,12 +2416,12 @@ and conjectural combinations.</p> <p>IV. In ii. 2 the king summons four classes of hierophants to disclose his dream and its interpretation. -They are the magicians (<i>Chartummîm</i>), the enchanters -(<i>Ashshaphîm</i>), the sorcerers (<i>Mechashsh'phîm</i>), and the -Chaldeans (<i>Kasdîm</i>).<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a> The <i>Chartummîm</i> occur in Gen. +They are the magicians (<i>Chartummîm</i>), the enchanters +(<i>Ashshaphîm</i>), the sorcerers (<i>Mechashsh'phîm</i>), and the +Chaldeans (<i>Kasdîm</i>).<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a> The <i>Chartummîm</i> occur in Gen. xli. 8 (which seems to be in the writer's mind); and -the <i>Mechashsh'phîm</i> occur in Exod. vii. 11, xxii. 18; -but the mention of <i>Kasdîm</i>, "Chaldeans," is, so far +the <i>Mechashsh'phîm</i> occur in Exod. vii. 11, xxii. 18; +but the mention of <i>Kasdîm</i>, "Chaldeans," is, so far as we know, an immense anachronism. In much later ages the name was used, as it was among the Roman writers, for wandering astrologers and quacks.<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> But @@ -2473,7 +2435,7 @@ Empire, such a usage of the word is, as Schrader says, Book."<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a> In the days of Daniel "Chaldeans" had no meaning resembling that of "magicians" or "astrologers." In every other writer of the Old Testament, -and in all contemporary records, <i>Kasdîm</i> simply means +and in all contemporary records, <i>Kasdîm</i> simply means the Chaldean nation, and <i>never</i> a learned caste.<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a> This single circumstance has decisive weight in proving the late age of the Book of Daniel.</p> @@ -2483,7 +2445,7 @@ executioners." Schrader precariously derives the name from <i>Eri-aku</i>, "servant of the moon-god"; but, however that may be, we already find the name as that of a king Ellasar in Gen. xiv. 1, and we find it again -for a king of the Elymæans in Judith i. 6. In ver. 16 +for a king of the Elymæans in Judith i. 6. In ver. 16 Daniel "went in and desired of the king" a little respite; but in ver. 25 Arioch tells the king, as though it were a sudden discovery of his own, "I have found @@ -2529,7 +2491,7 @@ deprecate such devotions with intense disapproval.<a name="FNanchor_109_109" id= <p>VIII. In ii. 48 Nebuchadrezzar appoints Daniel, as a reward for his wisdom, to rule over the whole province -of Babylon, and to be <i>Rab-signîn</i>, "chief ruler," and +of Babylon, and to be <i>Rab-signîn</i>, "chief ruler," and to be over all the wise men (<i>Khakamim</i>) of Babylon. Lenormant treats this statement as an interpolation, because he regards it as "<i>evidently</i> impossible." We<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> @@ -2558,7 +2520,7 @@ lute, psaltery, and bagpipe<a name="FNanchor_112_112" id="FNanchor_112_112"></a> names, two of which (as already stated) are of late origin, while another, the <i>sab'ka</i>, resembles the Greek σαμβύκη, but may have come to the Greeks from the -Aramæans.<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> The incidents of the chapter are such as +Aramæans.<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> The incidents of the chapter are such as find no analogy throughout the Old or New Testament, but exactly resemble those of Jewish moralising fiction, of which they furnish the most perfect specimen. It<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> @@ -2906,7 +2868,7 @@ Maccabean age; while there is a widening impression that in its purpose it is not an exclusive product of that period." No amount of casuistical ingenuity can long prevail to overthrow the spreading conviction that -the views of Hengstenberg, Hävernick, Keil, Pusey, +the views of Hengstenberg, Hävernick, Keil, Pusey, and their followers, have been refuted by the light of advancing knowledge—which is a light kindled for us by God Himself.</p> @@ -3011,21 +2973,21 @@ open expression in the decree of Darius (vi. 26, 27), which concludes the historic section.</p> <p>It is another indication of this main purpose of these -histories that the plural form of the Name of God—<i>Elohîm</i>—does +histories that the plural form of the Name of God—<i>Elohîm</i>—does not once occur in chaps. ii.-vi. It is used in i. 2, 9, 17; but not again till the ninth chapter, where it occurs twelve times; once in the tenth (x. 12); and twice of God in the eleventh chapter (xi. 32, 37). In the prophetic section (vii. 18, 22, 25, 27) we have -"Most High" in the plural (<i>'elionîn</i>);<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a> but with reference +"Most High" in the plural (<i>'elionîn</i>);<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a> but with reference only to the One God (see vii. 25). But in all cases where the heathen are addressed this plural becomes the singular (<i>ehlleh</i>, אֵלֶּה), as throughout the<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> first six chapters. This avoidance of so common a -word as the plural <i>Elohîm</i> for God, because the plural +word as the plural <i>Elohîm</i> for God, because the plural form might conceivably have been misunderstood by the heathen, shows the elaborate construction of the -Book.<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a> God is called <i>Eloah</i> Shamaîn, "God of heaven," +Book.<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a> God is called <i>Eloah</i> Shamaîn, "God of heaven," in the second and third chapters; but in later chapters we have the common post-exilic phrase in the plural.<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a></p> @@ -3101,7 +3063,7 @@ formal prayers, uttered towards the Kibleh of Jerusalem. This may, possibly, have begun during the Exile. It became a normal rule for later ages.<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> The Book, however, like that of Jonah, is, as a whole, remarkably free -from any extravagant estimate of Levitical minutiæ.</p> +from any extravagant estimate of Levitical minutiæ.</p> <p>IV. Once more, for the first time in Jewish story, we find extreme importance attached to the Levitical @@ -3118,7 +3080,7 @@ sacred name "Jehovah" even in passages addressed to Jews (Dan. ii. 18), though we find "Jehovah" in 2 Chron. xxxvi. 7. Jehovah only occurs in reference to Jer. xxv. 8-11, and in the prayer of the ninth chapter, -where we also find <i>Adonai</i> and <i>Elohîm</i>.</p> +where we also find <i>Adonai</i> and <i>Elohîm</i>.</p> <p>Periphrases for God, like "the Ancient of Days," become normal in Talmudic literature.</p> @@ -3138,7 +3100,7 @@ Testament. And the conclusion indicated by these atmosphere which we breathe throughout it. The atmosphere and tone are not those of any other writings belonging to the Jews of the Exile; it is rather that -of the Maccabean <i>Chasidîm</i>." How far the Messianic +of the Maccabean <i>Chasidîm</i>." How far the Messianic <i>Bar Enosh</i> (vii. 13) is meant to be <i>a person</i> will be considered in the comment on that passage.</p> @@ -3275,7 +3237,7 @@ touches his lips, and prepares him for the vision of chapter eleven. That chapter is mainly occupied with a singularly minute and circumstantial history of the murders, intrigues, wars, and intermarriages of the -Lagidæ and Seleucidæ. So detailed is it that in some +Lagidæ and Seleucidæ. So detailed is it that in some cases the history has to be reconstructed out of it. This sketch is followed by the doings and final overthrow of Antiochus Epiphanes.</p> @@ -3333,7 +3295,7 @@ which follow, as in this Book, are still mysterious and indirect.</p> <p>II. In the next place an apocalypse is literary, not -oral. Schürer, who classes Daniel among the oldest and +oral. Schürer, who classes Daniel among the oldest and most original of <i>pseudepigraphic prophecies</i>, etc., rightly says that "the old prophets in their teachings and exhortations addressed themselves directly to the @@ -3426,18 +3388,18 @@ them is open to the greatest difficulties and the gravest doubts. If to a Babylonian exile was vouchsafed a gift of prevision so minute and so marvellous as enabled him to describe the intermarriages of Ptolemies and -Seleucidæ four centuries later, surely the gift must have +Seleucidæ four centuries later, surely the gift must have been granted for some decisive end. But these predictions are precisely the ones which seem to have the smallest significance. We must say, with Semler, that no such benefit seems likely to result from this -predetermination of comparatively unimportant minutiæ +predetermination of comparatively unimportant minutiæ as God must surely intend when He makes use of means of a very extraordinary character. It might perhaps be said that the Book was written, four hundred years before the crisis occurred, to console the Jews under their brief period of persecution by the -Seleucidæ. It would be indeed extraordinary that so +Seleucidæ. It would be indeed extraordinary that so curious, distant, and roundabout a method should have been adopted for an end which, in accordance with the entire economy of God's dealings with men in @@ -3810,7 +3772,7 @@ are asked to believe that Ezra established our existing Canon, though the genuine Book of Ezra is wholly silent about his having performed any such inestimable service. It adds nothing to the credit of this fable that -it is echoed by Irenæus, Clemens Alexandrinus, and +it is echoed by Irenæus, Clemens Alexandrinus, and Tertullian.<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a> Nor are there any external considerations which render it probable. The Talmudic tradition in the <i>Baba Bathra</i>,<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a> which says (among other remarks @@ -3828,7 +3790,7 @@ existence is dubious.<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a hre of the Second Book of Maccabees—"the work" says Hengstenberg, "of an arrant impostor"<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a>—attributes the collection of certain books first to Nehemiah, and<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> -then, when they had been lost, to Judas Maccabæus +then, when they had been lost, to Judas Maccabæus (2 Macc. ii. 13, 14). The canonicity of the Old Testament books does not rest on such evidence as this,<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a> and it is hardly worth while to pursue it further. @@ -4037,7 +3999,7 @@ among the four greater prophets. If the Daniel of the<span class="pagenum"><a na Captivity had written this Book, he would have had a far greater claim to this position among the prophets than Haggai, Malachi, or the later Zechariah. Yet the -Jews deliberately placed the Book among the <i>Kethubîm</i>, +Jews deliberately placed the Book among the <i>Kethubîm</i>, to the writers of which they indeed ascribe the Holy Spirit (<i>Ruach Hakkodesh</i>), but whom they did not credit with the higher degree of prophetic inspiration. @@ -4094,7 +4056,7 @@ designated by some other metaphor. When Lycophron<span class="pagenum"><a name=" wants to allude to Rome, the Greek Ῥωμή is used in its sense of "strength." The name Ptolemaios becomes by anagram ἀπὸ μέλιτος, "from honey"; and the name -Arsinoë becomes ἴον Ἥρας, "the violet of Hera." We +Arsinoë becomes ἴον Ἥρας, "the violet of Hera." We may find some resemblances to these procedures when we are considering the eleventh chapter of Daniel.</p> @@ -4342,7 +4304,7 @@ Daniel before him?<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href=" <p>But if it be thought extraordinary that a pseudepigraphic prophecy should have been admitted into the -Canon at all, even when placed low among the <i>Kethubîm</i>, +Canon at all, even when placed low among the <i>Kethubîm</i>, and if it be argued that the Jews would never have conferred such an honour on such a composition, the answer is that even when compared with such fine books<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> @@ -4412,7 +4374,7 @@ befallen the Song of Songs (<i>Yaddayim</i>, c. iii.; <i>Mish.</i>, 5).</p> <p>There is, then, the strongest reason to adopt the conclusion that the Book of Daniel was the production -of one of the <i>Chasidîm</i> towards the beginning of the<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> +of one of the <i>Chasidîm</i> towards the beginning of the<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> Maccabean struggle, and that its immediate object was to warn the Jews against the apostasies of commencing Hellenism. It was meant to encourage the faithful, @@ -4507,7 +4469,7 @@ no less unfavourable to its genuineness. The Hebrew is pronounced by the majority of experts to be of a later character than the time assumed for it. The Aramaic is not the Babylonian East-Aramaic, but the -later Palestinian West-Aramaic. The word <i>Kasdîm</i> +later Palestinian West-Aramaic. The word <i>Kasdîm</i> is used for "diviners," whereas at the period of the Exile it was a national name. Persian words and titles occur in the decrees attributed to Nebuchadrezzar. At @@ -4540,7 +4502,7 @@ it would have had a right to stand—among the four Great Prophets—-it does not even receive a place among the twelve Minor Prophets, such as is accorded to the much shorter and far inferior Book of Jonah. It is -relegated to the <i>Kethubîm</i>, side by side with such a +relegated to the <i>Kethubîm</i>, side by side with such a book as Esther. If it originated during the Babylonian Exile, Josephus might well speak of its "undeviating prophetic accuracy."<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a> Yet this absolutely unparalleled @@ -4559,7 +4521,7 @@ even allude to the Book of Daniel.</p> of his age that the spirit of genuine prophecy had departed for evermore.<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a> He speaks of himself as a student of the older prophecies, and alludes to the -Scriptures as an authoritative Canon—<i>Hassepharîm</i>, +Scriptures as an authoritative Canon—<i>Hassepharîm</i>, "<i>the</i> books." His views and practices as regards three daily prayers towards Jerusalem (vi. 11); the importance attached to Levitical rules about food (i. 8-21); @@ -4622,7 +4584,7 @@ as it approaches <span class="smcap">b.c.</span> 176-164, the late characteristi which mark the language, the notable silence respecting the Book from the sixth to the second century, and its subsequent prominence and the place which it -occupies in the <i>Kethubîm</i>, are arguments which few +occupies in the <i>Kethubîm</i>, are arguments which few candid minds can resist. The critics of Germany, even the most moderate, such as Delitzsch, Cornill, Riehm, Strack, C. v. Orelli, Meinhold, are unanimous as to the @@ -4634,7 +4596,7 @@ Sanday, Bevan, and Robertson Smith. Yet, so far from detracting from the value of the Book, we add to its real value and to its accurate apprehension when we regard it, not as the work of a prophet in the Exile, -but of some faithful <i>Chasîd</i> in the days of the Seleucid +but of some faithful <i>Chasîd</i> in the days of the Seleucid tyrant, anxious to inspire the courage and console the sufferings of his countrymen. Thus considered, the Book presents some analogy to St. Augustine's <i>City @@ -4774,7 +4736,7 @@ Nebuchadrezzar, was also "the treasure-house of his kingdom."<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a></p> <p>Among the captives were certain "of the king's seed, -and of the princes" (<i>Parthemîm</i>).<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a> They were chosen +and of the princes" (<i>Parthemîm</i>).<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a> They were chosen from among such boys as were pre-eminent for their beauty and intelligence, and the intention was to train them as pages in the royal service, and also in such @@ -4901,7 +4863,7 @@ men, but unto all his nation."<a name="FNanchor_242_242" id="FNanchor_242_242">< is the celebrated story of the constancy and cruel death of seven brethren and their mother, when they preferred martyrdom to tasting swine's flesh. The brave -Judas Maccabæus, with some nine companions, withdrew +Judas Maccabæus, with some nine companions, withdrew himself into the wilderness, and "lived in the mountains after the manner of beasts with his company, who fed on herbs continually, lest they should be @@ -4954,7 +4916,7 @@ and also laying it upon the necks of the Gentiles.<a name="FNanchor_248_248" id= <p>The four princely boys—they may have been from twelve to fourteen years old<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a>—determined not to share -in the royal dainties, and begged the Sar-hassarîsîm to +in the royal dainties, and begged the Sar-hassarîsîm to allow them to live on pulse and water, rather than on the luxuries in which—for them—lurked a heathen pollution. The eunuch not unnaturally demurred. The @@ -5159,8 +5121,8 @@ wrote,—</p> <div class="poem"><div class="stanza"> <span class="i20">"Nam corpus onustum<br /></span> -<span class="i0">Hesternis vitiis animum quoque prægravat una,<br /></span> -<span class="i0">Atque affigit humo divinæ particulam auræ."<a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a><br /></span> +<span class="i0">Hesternis vitiis animum quoque prægravat una,<br /></span> +<span class="i0">Atque affigit humo divinæ particulam auræ."<a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a><br /></span> </div></div> <p>Pythagoras was not the only ancient philosopher who @@ -5220,7 +5182,7 @@ as the vehicle for the deepest truths. We shall see how the imagery of the chapter produced a deep impress on the imagination of the holiest thinkers—how magnificent a use is made of it fifteen centuries later by the -great poet of mediæval Catholicism.<a name="FNanchor_265_265" id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a> It contains the +great poet of mediæval Catholicism.<a name="FNanchor_265_265" id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a> It contains the germs of the only philosophy of history which has stood<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> the test of time. It symbolises that ultimate conviction of the Psalmist that "God is the Governor among the @@ -5241,7 +5203,7 @@ potentates—Pharaoh of Egypt, and Nebuchadrezzar of Babylon. In both chapters the kings dream dreams by which they are profoundly troubled. In both, their spirits are saddened. In both, they send for all the -<i>Chakamîm</i> and all the <i>Chartummîm</i> of their kingdoms +<i>Chakamîm</i> and all the <i>Chartummîm</i> of their kingdoms to interpret the dreams. In both, these professional magicians prove themselves entirely incompetent to furnish the interpretation. In both, the failure of the @@ -5284,7 +5246,7 @@ it makes the interpretation of Scripture perpetually dependent on pure fancy. It is perhaps sufficient to say that Jewish writers, in works meant for spiritual teaching, troubled themselves extremely little with -minutiæ of this kind. Like the Greek dramatists, they +minutiæ of this kind. Like the Greek dramatists, they were unconcerned with details, to which they attached no importance, which they regarded as lying outside the immediate purpose of their narrative. But if any @@ -5310,7 +5272,7 @@ and the dream of a seer had admonished him to take severe steps against his rebel brother, the Viceroy of Babylon. Gyges, King of Lydia, had been warned in a dream to make alliance with Assur-bani-pal. In Egypt -Amên-meri-hout had been warned by a dream to unite +Amên-meri-hout had been warned by a dream to unite Egypt against the Assyrians.<a name="FNanchor_269_269" id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a> Similarly in Persian history Afrasiab has an ominous dream, and summons all the astrologers to interpret it; and some of them @@ -5357,13 +5319,13 @@ was it not clearly their duty to say what it meant?</p> <p>So Nebuchadrezzar summoned together the whole class of Babylonian augurs in all their varieties—the -<i>Chartummîm</i>, "magicians," or book-learned;<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a> the <i>Ashshaphîm</i>, -"enchanters";<a name="FNanchor_274_274" id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a> the <i>Mekashaphîm</i>, "sorcerers";<a name="FNanchor_275_275" id="FNanchor_275_275"></a><a href="#Footnote_275_275" class="fnanchor">[275]</a> -and the <i>Kasdîm</i>, to which the writer gives +<i>Chartummîm</i>, "magicians," or book-learned;<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a> the <i>Ashshaphîm</i>, +"enchanters";<a name="FNanchor_274_274" id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a> the <i>Mekashaphîm</i>, "sorcerers";<a name="FNanchor_275_275" id="FNanchor_275_275"></a><a href="#Footnote_275_275" class="fnanchor">[275]</a> +and the <i>Kasdîm</i>, to which the writer gives the long later sense of "dream-interpreters," which had become prevalent in his own day.<a name="FNanchor_276_276" id="FNanchor_276_276"></a><a href="#Footnote_276_276" class="fnanchor">[276]</a> In later verses he -adds two further sections of the students—the <i>Khakhamîm</i>, -"wise men," and the <i>Gazerîm</i>, or "soothsayers." +adds two further sections of the students—the <i>Khakhamîm</i>, +"wise men," and the <i>Gazerîm</i>, or "soothsayers." Attempts have often been made, and most recently by Lenormant, to distinguish accurately between these classes of magi, but the attempts evaporate for @@ -5385,12 +5347,12 @@ not interpreted," say the Rabbis, "is like a letter not read."<a name="FNanchor_280_280" id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a></p> <p>Then spake the Chaldeans to the king, and their -answer follows in Aramaic (<i>Aramîth</i>), a language +answer follows in Aramaic (<i>Aramîth</i>), a language which continues to be used till the end of chap. vii. The Western Aramaic, however, here employed could not have been the language in which they spoke, but their native Babylonian, a Semitic dialect more akin to -Eastern Aramaic. The word <i>Aramîth</i> here, as in Ezra +Eastern Aramaic. The word <i>Aramîth</i> here, as in Ezra iv. 7, is probably a gloss or marginal note, to point out the sudden change in the language of the Book.</p> @@ -5436,7 +5398,7 @@ time;<a name="FNanchor_284_284" id="FNanchor_284_284"></a><a href="#Footnote_284 dream had evidently been of crucial significance and extreme urgency; something important, and perhaps even dreadful, must be in the air. The very <i>raison -d'être</i> of these thaumaturgists and stargazers was to +d'être</i> of these thaumaturgists and stargazers was to read the omens of the future. If the stars told of any human events, they could not fail to indicate something about the vast trouble which overshadowed the @@ -5525,8 +5487,8 @@ that Daniel had already given his promise to Nebuchadrezzar in person, and did not need to be described. The king formally puts to Daniel the question whether he could fulfil his pledge; and Daniel answers that, -though none of the <i>Khakhamîm</i>, <i>Ashshaphîm</i>, <i>Chartummîm</i>, -or <i>Gazerîm</i><a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a> could tell the king his dream, +though none of the <i>Khakhamîm</i>, <i>Ashshaphîm</i>, <i>Chartummîm</i>, +or <i>Gazerîm</i><a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a> could tell the king his dream, yet there is a God in heaven—higher, it is implied, than either the genii or those whose dwelling is not with mortals—who reveals secrets, and has made known to @@ -5626,7 +5588,7 @@ of exegesis, which have long been discredited by the boundless variations of absurd conjectures, and by the repeated refutation of the predictions which many have ventured to base upon these erroneous methods. Even -so elaborate a work as Elliott's <i>Horæ Apocalypticæ</i> +so elaborate a work as Elliott's <i>Horæ Apocalypticæ</i> would now be regarded as a curious anachronism.</p> <p>That the first empire, represented by the head of @@ -5652,7 +5614,7 @@ of the Hebrew seer. Since the fourth empire is there, beyond all question, that of Alexander and his successors, the symmetry and purpose of the Book prove conclusively that the fourth empire here is also -the Græco-Macedonian, strongly and irresistibly founded +the Græco-Macedonian, strongly and irresistibly founded by Alexander, but gradually sinking to utter weakness by its own divisions, in the persons of the kings who split his dominion into four parts. If this needed any @@ -5725,13 +5687,13 @@ to identify Rome with the fourth empire. And this seems to have been the opinion of Josephus, whatever that may be worth. But it is doubtful whether it corresponds to another and earlier Jewish tradition. -For among the Fathers even Ephræm Syrus identifies +For among the Fathers even Ephræm Syrus identifies the <i>Macedonian</i> Empire with the fourth empire, and he may have borrowed this from Jewish tradition. But of how little value were early conjectures may be seen in the fact that, for reasons analogous to those which had made earlier Rabbis regard Rome as the -fourth empire, two mediæval exegetes so famous as +fourth empire, two mediæval exegetes so famous as Saadia the Gaon and Abn Ezra had come to the conclusion that the fourth empire was—the Mohammedan!<a name="FNanchor_313_313" id="FNanchor_313_313"></a><a href="#Footnote_313_313" class="fnanchor">[313]</a></p> @@ -5748,7 +5710,7 @@ Alexander. But all which follows is meaningless as applied to Rome, nor is there anything in Roman history to explain any division of the kingdom (ii. 41), or attempt to strengthen it by intermarriage with other -kingdoms (ver. 43). In the divided Græco-Macedonian +kingdoms (ver. 43). In the divided Græco-Macedonian Empires of the Diadochi, the dismemberment of one mighty kingdom into the four much weaker ones of Cassander, Ptolemy, Lysimachus, and Seleucus began @@ -5763,7 +5725,7 @@ Cleopatra, the daughter of Antiochus the Great (<span class="smcap">b.c.</span> kingdoms (xi. 17, 18).</p> <p>The two legs and feet are possibly meant to indicate -the two most important kingdoms—that of the Seleucidæ +the two most important kingdoms—that of the Seleucidæ in Asia, and that of the Ptolemies in Egypt. If we are to press the symbolism still more closely, the ten toes may shadow forth the ten kings who are indicated @@ -5800,11 +5762,11 @@ of vi. 2.</p> <p>It may then be regarded as a certain result of exegesis that the four empires are—(1) the Babylonian; (2) the -Median; (3) the Persian; (4) the Græco-Macedonian.</p> +Median; (3) the Persian; (4) the Græco-Macedonian.</p> <p><span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span></p> <p>But what is the stone cut without hands which smote the image upon his feet? It brake them in pieces, and -made the collapsing <i>débris</i> of the colossus like chaff +made the collapsing <i>débris</i> of the colossus like chaff scattered by the wind from the summer threshing-floor. It grew till it became a great mountain which filled the earth.</p> @@ -5854,7 +5816,7 @@ and Menelaus—he had attempted to obliterate. But the magnificent expectations of a golden age to follow were indefinitely delayed. Though Antiochus died and failed, the Jews became by no means unanimous in -their religious policy. Even under the Hasmonæan +their religious policy. Even under the Hasmonæan princes fierce elements of discord were at work in the midst of them. Foreign usurpers adroitly used these dissensions for their own objects, and in <span class="smcap">b.c.</span> 37 Judaism @@ -5901,7 +5863,7 @@ which the image stands, till, descending from rock to rock, they form those four rivers of hell,—</p> <div class="poem"><div class="stanza"> -<span class="i0">"Abhorrèd Styx, the flood of deadly hate;<br /></span> +<span class="i0">"Abhorrèd Styx, the flood of deadly hate;<br /></span> <span class="i1">Sad Acheron of sorrow, black and deep;<br /></span> <span class="i1">Cocytus, named of lamentation loud<br /></span> <span class="i1">Heard on the rueful stream; fierce Phlegethon<br /></span> @@ -5971,7 +5933,7 @@ of gods," though he was a fanatical votary of Bel-merodach, belongs to the general plan of the Book. Daniel received in reward many great gifts, and is made "ruler of all the wise men of Babylon, and chief -of the governors [<i>signîn</i>] over all the wise men of +of the governors [<i>signîn</i>] over all the wise men of Babylon." About his acceptance of the civil office there is no difficulty; but there is a quite insuperable historic difficulty in his becoming a chief magian. All @@ -6241,7 +6203,7 @@ captives.</p> <p>He puts it to them whether it was their set purpose<a name="FNanchor_350_350" id="FNanchor_350_350"></a><a href="#Footnote_350_350" class="fnanchor">[350]</a> that they would not serve his gods or worship his -image. Then he offers them a <i>locus pœnitentiæ</i>. The +image. Then he offers them a <i>locus pœnitentiæ</i>. The music should sound forth again. If they would then worship—but if not, they should be flung into the<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> furnace,—"and who is that God that shall deliver you @@ -6314,7 +6276,7 @@ expressed it in his famous ode,—</p> <span class="i0">"Justum et tenacem propositi virum<br /></span> <span class="i1">Non civium ardor prava jubentium<br /></span> <span class="i3">Non vultus instantis tyranni<br /></span> -<span class="i5">Mente quatit solidâ."<br /></span> +<span class="i5">Mente quatit solidâ."<br /></span> </div></div> <p><span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span></p> <p>It is man's testimony to his indomitable belief that @@ -6469,7 +6431,7 @@ thus work a miracle within a miracle.' The Holy One self-same hour Gabriel opened his mouth and said, 'And the truth of the Lord endureth for ever.'"</p> -<p>Mr. Ball, who quotes these passages from Wünsche's +<p>Mr. Ball, who quotes these passages from Wünsche's <i>Bibliotheca Rabbinica</i> in his Introduction to the Song of the Three Children,<a name="FNanchor_369_369" id="FNanchor_369_369"></a><a href="#Footnote_369_369" class="fnanchor">[369]</a> very truly adds that many Scriptural commentators wholly lack the <i>orientation</i> @@ -6654,8 +6616,8 @@ dominion is from generation to generation."<a name="FNanchor_378_378" id="FNanch <p>He goes on to relate that, while he was at ease and secure in his palace,<a name="FNanchor_379_379" id="FNanchor_379_379"></a><a href="#Footnote_379_379" class="fnanchor">[379]</a> he saw a dream which affrighted him, and left a train of gloomy forebodings. As usual he -summoned the whole train of <i>Khakhamîm</i>, <i>Ashshaphîm</i>, -<i>Mekashshaphîm</i>, <i>Kasdîm</i>, <i>Chartummîm</i>, and <i>Gazerîm</i>, +summoned the whole train of <i>Khakhamîm</i>, <i>Ashshaphîm</i>, +<i>Mekashshaphîm</i>, <i>Kasdîm</i>, <i>Chartummîm</i>, and <i>Gazerîm</i>, to interpret his dream, and as usual they failed to do so. Then lastly, Daniel, surnamed Belteshazzar, after Bel, Nebuchradrezzar's god,<a name="FNanchor_380_380" id="FNanchor_380_380"></a><a href="#Footnote_380_380" class="fnanchor">[380]</a> and "chief of the @@ -6707,7 +6669,7 @@ to all mankind, and shade to the beasts of the field and fowls of the heaven. The LXX. adds with glowing exaggeration, "The sun and moon dwelled in it, and gave light to the whole earth. And, behold, a watcher -[<i>'îr</i>]<a name="FNanchor_383_383" id="FNanchor_383_383"></a><a href="#Footnote_383_383" class="fnanchor">[383]</a> and a holy one [<i>qaddîsh</i>]<a name="FNanchor_384_384" id="FNanchor_384_384"></a><a href="#Footnote_384_384" class="fnanchor">[384]</a> came down from +[<i>'îr</i>]<a name="FNanchor_383_383" id="FNanchor_383_383"></a><a href="#Footnote_383_383" class="fnanchor">[383]</a> and a holy one [<i>qaddîsh</i>]<a name="FNanchor_384_384" id="FNanchor_384_384"></a><a href="#Footnote_384_384" class="fnanchor">[384]</a> came down from heaven, and bade, Hew down, and lop, and strip the tree, and scatter his fruit, and scare away the beasts and birds from it, but leave the stump in the greening @@ -6735,7 +6697,7 @@ exalteth the humble and meek."<a name="FNanchor_385_385" id="FNanchor_385_385">< <p>Before we proceed let us pause for a moment to notice the agents of the doom. It is one of the never-sleeping -ones—an <i>'îr</i> and a holy one—who flashes +ones—an <i>'îr</i> and a holy one—who flashes down from heaven with the mandate; and he is only the mouthpiece of the whole body of the watchers and holy ones.</p> @@ -6756,7 +6718,7 @@ Zechariah (iv. 10): "They see with joy the plummet in the hand of Zerubbabel, even those seven, the <i>eyes</i> of the Lord; they run to and fro through the whole earth." In this verse Kohut<a name="FNanchor_388_388" id="FNanchor_388_388"></a><a href="#Footnote_388_388" class="fnanchor">[388]</a> and Kuenen read -"watchers" (<i>'îrîm</i>) for "eyes" (<i>'înîm</i>), and we find these +"watchers" (<i>'îrîm</i>) for "eyes" (<i>'înîm</i>), and we find these seven watchers in the Book of Enoch (chap. xx.). We see as an historic fact that the familiarity of the Jews with Persian angelology and demonology seems to have @@ -6768,7 +6730,7 @@ becomes more precise than the canonical books, and the later pseudepigraphic books, which advance still further, are left behind by the Talmud. Some have supposed a connexion between the seven watchers -and the Persian <i>amschashpands</i>.<a name="FNanchor_389_389" id="FNanchor_389_389"></a><a href="#Footnote_389_389" class="fnanchor">[389]</a> The <i>shedîm</i>, or evil +and the Persian <i>amschashpands</i>.<a name="FNanchor_389_389" id="FNanchor_389_389"></a><a href="#Footnote_389_389" class="fnanchor">[389]</a> The <i>shedîm</i>, or evil spirits, are also seven in number,—</p> <div class="poem"><div class="stanza"> @@ -6799,7 +6761,7 @@ consequences. "My Lord," he exclaimed, on recovering voice, "the dream be to them that hate thee, and the interpretation to thine enemies."<a name="FNanchor_395_395" id="FNanchor_395_395"></a><a href="#Footnote_395_395" class="fnanchor">[395]</a> The king would regard it as a sort of appeal to the averting deities -(the Roman <i>Dî Averrunci</i>), and as analogous to the +(the Roman <i>Dî Averrunci</i>), and as analogous to the current formula of his hymns, "From the noxious spirit may the King of heaven and the king of earth preserve thee!"<a name="FNanchor_396_396" id="FNanchor_396_396"></a><a href="#Footnote_396_396" class="fnanchor">[396]</a> He then proceeds to tell the king @@ -6874,7 +6836,7 @@ and in the Talmud "righteousness"—like our shrunken misuse of the word "charity"—means almsgiving. The value of "alms" has often been extravagantly exalted. Thus we read: "Whoever shears his substance for -the poor escapes the condemnation of hell" (<i>Nedarîm</i>, +the poor escapes the condemnation of hell" (<i>Nedarîm</i>, f. 22, 1).</p> <p>In <i>Baba Bathra</i>, f. 10, 1, and <i>Rosh Hashanah</i>, f. 16, 2, @@ -6923,8 +6885,8 @@ fifteen days by armies of slaves. This palace and its celebrated hanging gardens were one of the wonders of the world.</p> -<p>Beyond this superb edifice, where now the hyæna -prowls amid miles of <i>débris</i> and mounds of ruin, and +<p>Beyond this superb edifice, where now the hyæna +prowls amid miles of <i>débris</i> and mounds of ruin, and where the bittern builds amid pools of water, lay the unequalled city. Its walls were three hundred and eighty feet high and eighty-five feet thick, and each @@ -6972,7 +6934,7 @@ boast was still in the king's mouth." The suddenness of the Nemesis of pride is closely paralleled by the scene in the Acts of the Apostles in which Herod Agrippa I. is represented as entering the theatre at -Cæsarea to receive the deputies of Tyre and Sidon. +Cæsarea to receive the deputies of Tyre and Sidon. He was clad, says Josephus, in a robe of intertissued silver, and when the sun shone upon it he was surrounded with a blaze of splendour. Struck by the @@ -7005,7 +6967,7 @@ at Waterloo.</p> <p>"While the word was yet in the king's mouth, there fell a voice from heaven." It was what the -Talmudists alluded to so frequently as the <i>Bath Qôl</i>, +Talmudists alluded to so frequently as the <i>Bath Qôl</i>, or "daughter of a voice," which came sometimes for the consolation of suffering, sometimes for the admonition of overweening arrogance. It announced to him @@ -7041,7 +7003,7 @@ other forms, were known and practised in early times we find from the substitution of Sheshach for Babel in Jer. xxv. 26, li. 41, and of Tabeal (by some cryptogram) for Remaliah in Isa. vii. 6; and of <i>lebh kamai</i> -("them that dwell in the midst of them") for <i>Kasdîm</i> +("them that dwell in the midst of them") for <i>Kasdîm</i> (Chaldeans) in Jer. li. 1. These forms are only explicable by the interchange of letters known as Athbash, Albam, etc. Now Nebuchadnezzar = 423:—</p> @@ -7157,7 +7119,7 @@ are convinced, by evidence from every quarter—from philology, history, the testimony of the inscriptions, and the manifold results obtained by the Higher Criticism—that the Book of Daniel is the work of some -holy and highly gifted <i>Chasîd</i> in the days of Antiochus +holy and highly gifted <i>Chasîd</i> in the days of Antiochus Epiphanes, it becomes clear that the story of Belshazzar, whatever dim fragments of Babylonian tradition it may enshrine, is really suggested by the profanity of @@ -7235,7 +7197,7 @@ unparalleled awfulness his "father" had publicly attested in edicts addressed to all the world. He must have known of the Rab-mag Daniel, whose wisdom, even as a boy, had been found superior to that of all -the <i>Chartummîm</i> and <i>Ashshaphîm</i>; and how his three +the <i>Chartummîm</i> and <i>Ashshaphîm</i>; and how his three companions had been elevated to supreme satrapies; and how they had been delivered unsinged from the seven-times-heated furnace, whose flames had killed @@ -7344,7 +7306,7 @@ concubines all shared in the agitation and bewilderment of their sovereign.</p> <p>Meanwhile the tidings of the startling prodigy had -reached the ears of the Gebîrah—the queen-mother—who, +reached the ears of the Gebîrah—the queen-mother—who, as always in the East, held a higher rank than even<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> the reigning sultana.<a name="FNanchor_438_438" id="FNanchor_438_438"></a><a href="#Footnote_438_438" class="fnanchor">[438]</a> She had not been present at—perhaps had not approved of—the luxurious revel, held @@ -7504,7 +7466,7 @@ weights recall the word <i>m'nah</i>, "hath numbered": and <p>A shekel! Yes; <i>t'qilta</i>: "Thou hast been weighed in a balance and found wanting."</p> -<p><i>Peres</i>—a half-mina! Yes; but <i>p'rîsath</i>: "Thy kingdom +<p><i>Peres</i>—a half-mina! Yes; but <i>p'rîsath</i>: "Thy kingdom has been divided, and given to the Medes and Persians."<a name="FNanchor_444_444" id="FNanchor_444_444"></a><a href="#Footnote_444_444" class="fnanchor">[444]</a></p> <p><span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span></p> @@ -7544,7 +7506,7 @@ key.<a name="FNanchor_446_446" id="FNanchor_446_446"></a><a href="#Footnote_446_ <p>1. Darius was Cyaxares II., father of Cyrus, on the authority of Xenophon's romance,<a name="FNanchor_447_447" id="FNanchor_447_447"></a><a href="#Footnote_447_447" class="fnanchor">[447]</a> and Josephus's echo -of it.<a name="FNanchor_448_448" id="FNanchor_448_448"></a><a href="#Footnote_448_448" class="fnanchor">[448]</a> But the <i>Cyropædia</i> is no authority, being, as +of it.<a name="FNanchor_448_448" id="FNanchor_448_448"></a><a href="#Footnote_448_448" class="fnanchor">[448]</a> But the <i>Cyropædia</i> is no authority, being, as Cicero said, a non-historic fiction written to describe an ideal kingdom.<a name="FNanchor_449_449" id="FNanchor_449_449"></a><a href="#Footnote_449_449" class="fnanchor">[449]</a> History knows nothing of a Cyaxares II.</p> @@ -7783,7 +7745,7 @@ before the king, which recurs in vi. 11 and 18, is singular, and looks as if it were <i>intentionally</i> grotesque by way of satire. The etiquette of Oriental courts is always most elaborately stately, and requires solemn -obeisance. This is why Æschylus makes Agamemnon +obeisance. This is why Æschylus makes Agamemnon say, in answer to the too-obsequious fulsomeness of his false wife,—</p> @@ -7809,7 +7771,7 @@ either as a touch of intentional sarcasm, or, at any rate, as being more in accord with the rude familiarities of licence permitted to the courtiers of the half-mad Antiochus, than with the prostrations and solemn -approaches which since the days of Deïoces would +approaches which since the days of Deïoces would alone have been permitted by any conceivable "Darius the Mede."</p> @@ -8334,7 +8296,7 @@ had made Cœle-Syria and Phœnicia the dower of Cleopatra, and not only kept Philometor from his rights, but would have deprived him of Egypt also but for the strenuous interposition of the Romans and their -ambassador M. Popilius Lænas.<a name="FNanchor_510_510" id="FNanchor_510_510"></a><a href="#Footnote_510_510" class="fnanchor">[510]</a></p> +ambassador M. Popilius Lænas.<a name="FNanchor_510_510" id="FNanchor_510_510"></a><a href="#Footnote_510_510" class="fnanchor">[510]</a></p> <p>When the three horns had thus fallen before him, the little horn—Antiochus Epiphanes—sprang into prominence. @@ -8386,7 +8348,7 @@ and Persia—to worship any gods, or acknowledge any religion but his.<a name="FNanchor_517_517" id="FNanchor_517_517"></a><a href="#Footnote_517_517" class="fnanchor">[517]</a> The Jewish sacred books were burnt, and not only the Samaritans but many Jews apostatised, while others hid themselves in mountains and deserts.<a name="FNanchor_518_518" id="FNanchor_518_518"></a><a href="#Footnote_518_518" class="fnanchor">[518]</a> -He sent an old philosopher named Athenæus to +He sent an old philosopher named Athenæus to instruct the Jews in the Greek religion, and to enforce its observance. He dedicated the Temple to Zeus Olympios, and built on the altar of Jehovah a smaller @@ -8418,7 +8380,7 @@ they were joined by many of the Jews.</p> in <span class="smcap">b.c.</span> 166, and among his other atrocities he ordered the execution by torture of the venerable scribe Eleazar, and of the pious mother with her seven sons. -In spite of all his efforts the party of the <i>Chasidîm</i> +In spite of all his efforts the party of the <i>Chasidîm</i> grew in numbers and in strength. When Mattathias died, Judas the Maccabee became their leader, and his brother Simon their counsellor.<a name="FNanchor_520_520" id="FNanchor_520_520"></a><a href="#Footnote_520_520" class="fnanchor">[520]</a> While Antiochus was @@ -8428,7 +8390,7 @@ other battles, which made Antiochus vow in an access of fury that he would exterminate the nation (Dan. xi. 44). But he found himself bankrupt, and the Persians and Armenians were revolting from him in disgust. -He therefore sent Lysias as his general to Judæa, and +He therefore sent Lysias as his general to Judæa, and Lysias assembled an immense army of forty thousand foot and seven thousand horse, to whom Judas could only oppose six thousand men.<a name="FNanchor_521_521" id="FNanchor_521_521"></a><a href="#Footnote_521_521" class="fnanchor">[521]</a> Lysias pitched his @@ -8456,7 +8418,7 @@ candlestick by pure fire struck by flints. The whole law of the Temple service continued thenceforward without interruption till the destruction of the Temple by the Romans. It was a feast in commemoration of -this dedication—called the Encænia and "the Lights"—which +this dedication—called the Encænia and "the Lights"—which Christ honoured by His presence at Jerusalem.<a name="FNanchor_523_523" id="FNanchor_523_523"></a><a href="#Footnote_523_523" class="fnanchor">[523]</a></p> <p>The neighbouring nations, when they heard of this @@ -8479,8 +8441,8 @@ charioteer to the utmost speed.<a name="FNanchor_524_524" id="FNanchor_524_524"> this the chariot was overturned, and he was flung violently to the ground, receiving severe injuries. He was placed in a litter, but, unable to bear the agonies -caused by its motion, he stopped at Tabæ, in the -mountains of Parætacene, on the borders of Persia and +caused by its motion, he stopped at Tabæ, in the +mountains of Parætacene, on the borders of Persia and Babylonia, where he died, <span class="smcap">b.c.</span> 164, in very evil case, half mad with the furies of a remorseful conscience.<a name="FNanchor_525_525" id="FNanchor_525_525"></a><a href="#Footnote_525_525" class="fnanchor">[525]</a> The Jewish historians say that, before his death, he @@ -8542,8 +8504,8 @@ or indistinct. For the interpretation, without mentioning any person, seems to point only to the saints of Israel who are to inherit and maintain that Divine kingdom which has been already thrice asserted and -prophesied. It is the "holy ones" (<i>Qaddîshîn</i>), "the -holy ones of the Most High" (<i>Qaddîshî Elîonîn</i>), upon +prophesied. It is the "holy ones" (<i>Qaddîshîn</i>), "the +holy ones of the Most High" (<i>Qaddîshî Elîonîn</i>), upon whom the never-ending sovereignty is conferred;<a name="FNanchor_533_533" id="FNanchor_533_533"></a><a href="#Footnote_533_533" class="fnanchor">[533]</a> and who these are cannot be misunderstood, for they are the very same as those against whom the little horn @@ -8564,7 +8526,7 @@ were appropriate emblems of the world-powers, the reasonableness and sanctity of the saintly theocracy are indicated by a human form, which has its origin in the clouds of heaven, not in the miry and troubled sea. -This is the view of the Christian father Ephræm Syrus, +This is the view of the Christian father Ephræm Syrus, as well as of the Jewish exegete Abn Ezra; and it is supported by the fact that in other apocryphal books of the later epoch, as in the Assumption of Moses and the @@ -8612,7 +8574,7 @@ there upon some business connected with the kingdom of Babylon. But this view creates a needless difficulty. Shushan, which the Greeks called Susa, and the Persians Shush (now Shushter), "the city of the lily," was "the -palace" or fortress (<i>bîrah</i><a name="FNanchor_538_538" id="FNanchor_538_538"></a><a href="#Footnote_538_538" class="fnanchor">[538]</a>) of the Achæmenid kings +palace" or fortress (<i>bîrah</i><a name="FNanchor_538_538" id="FNanchor_538_538"></a><a href="#Footnote_538_538" class="fnanchor">[538]</a>) of the Achæmenid kings of Persia, and it is most unlikely that a chief officer of the kingdom of Babylon should have been there in the third year of the imaginary King Belshazzar, just @@ -8631,15 +8593,15 @@ Habakkuk taken to the lions' den to support Daniel.</p> Elam or Elymais, which may be here used as a general designation of the district in which Susiana was included. The prophet imagines himself as standing by -the river-basin (<i>oobâl</i><a name="FNanchor_539_539" id="FNanchor_539_539"></a><a href="#Footnote_539_539" class="fnanchor">[539]</a>) of the Ulai, which shows that +the river-basin (<i>oobâl</i><a name="FNanchor_539_539" id="FNanchor_539_539"></a><a href="#Footnote_539_539" class="fnanchor">[539]</a>) of the Ulai, which shows that we must take the words "in the castle of Shushan" in an ideal sense; for, as Ewald says, "it is only in a dream that images and places are changed so rapidly." -The Ulai is the river called by the Greeks the Eulæus, -now the Karûn.<a name="FNanchor_540_540" id="FNanchor_540_540"></a><a href="#Footnote_540_540" class="fnanchor">[540]</a></p> +The Ulai is the river called by the Greeks the Eulæus, +now the Karûn.<a name="FNanchor_540_540" id="FNanchor_540_540"></a><a href="#Footnote_540_540" class="fnanchor">[540]</a></p> <p>Shushan is said by Pliny and Arrian to have been -on the river Eulæus, and by Herodotus to have been +on the river Eulæus, and by Herodotus to have been on the banks of</p> <div class="poem"><div class="stanza"> @@ -8680,14 +8642,14 @@ how long is the vision of the daily [sacrifice], and the horrible sacrilege, that thus both the sanctuary and host are surrendered to be trampled underfoot?"<a name="FNanchor_552_552" id="FNanchor_552_552"></a><a href="#Footnote_552_552" class="fnanchor">[552]</a> And the answer is, "Until two thousand three hundred -<i>'erebh-bôqer</i>, 'evening-morning'; then will the sanctuary +<i>'erebh-bôqer</i>, 'evening-morning'; then will the sanctuary be justified."</p> <p>Daniel sought to understand the vision, and immediately there stood before him one in the semblance of a man, and he hears the distant voice of some one<a name="FNanchor_553_553" id="FNanchor_553_553"></a><a href="#Footnote_553_553" class="fnanchor">[553]</a> standing between the Ulai—<i>i.e.</i>, between its two banks,<a name="FNanchor_554_554" id="FNanchor_554_554"></a><a href="#Footnote_554_554" class="fnanchor">[554]</a> -or perhaps between its two branches, the Eulæus and +or perhaps between its two branches, the Eulæus and the Choaspes—who called aloud to "Gabriel." The<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> archangel Gabriel is here first mentioned in Scripture.<a name="FNanchor_555_555" id="FNanchor_555_555"></a><a href="#Footnote_555_555" class="fnanchor">[555]</a> "Gabriel," cried the voice, "explain to him what he @@ -8700,7 +8662,7 @@ the angel touched him, and raised him up, and said that the great wrath was only for a fixed time, and he would tell him what would happen at the end of it.</p> -<p>The two-horned ram, he said, the <i>Baal-keranaîm</i>, +<p>The two-horned ram, he said, the <i>Baal-keranaîm</i>, or "lord of two horns," represents the King of Media and Persia; the shaggy goat is the Empire of Greece; and the great horn is its first king—Alexander the @@ -8778,7 +8740,7 @@ and Palestine; Seleucus in Upper Asia.</p> <p>With one only of the four kingdoms, and with one only of its kings, is the vision further concerned—with -the kingdom of the Seleucidæ, and with the eighth king +the kingdom of the Seleucidæ, and with the eighth king of the dynasty, Antiochus Epiphanes. In this chapter, however, a brief sketch only of him is furnished. Many details of the minutest kind are subsequently @@ -8825,7 +8787,7 @@ the South" by intriguing and warring against Egypt and his young nephew, Ptolemy Philometor;<a name="FNanchor_570_570" id="FNanchor_570_570"></a><a href="#Footnote_570_570" class="fnanchor">[570]</a> and "towards the Sunrising" by his successes in the direction of Media and Persia;<a name="FNanchor_571_571" id="FNanchor_571_571"></a><a href="#Footnote_571_571" class="fnanchor">[571]</a> and towards "the Glory" -or "Ornament" (<i>hatstsebî</i>)—<i>i.e.</i>, the Holy Land.<a name="FNanchor_572_572" id="FNanchor_572_572"></a><a href="#Footnote_572_572" class="fnanchor">[572]</a> Inflated +or "Ornament" (<i>hatstsebî</i>)—<i>i.e.</i>, the Holy Land.<a name="FNanchor_572_572" id="FNanchor_572_572"></a><a href="#Footnote_572_572" class="fnanchor">[572]</a> Inflated with insolence, he now set himself against the stars, the host of heaven—<i>i.e.</i>, against the chosen people of God and their leaders. He cast down and<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span> @@ -8834,11 +8796,11 @@ for he</p> <div class="poem"><div class="stanza"> <span class="i0">"Not e'en against the Holy One of heaven<br /></span> -<span class="i1">Refrained his tongue blasphémous."<br /></span> +<span class="i1">Refrained his tongue blasphémous."<br /></span> </div></div> <p>His chief enormity was the abolition of "the daily" -(<i>tamîd</i>)—<i>i.e.</i>, the sacrifice daily offered in the Temple; +(<i>tamîd</i>)—<i>i.e.</i>, the sacrifice daily offered in the Temple; and the desecration of the sanctuary itself by violence and sacrilege, which will be more fully set forth in the next chapters. He also seized and destroyed the sacred @@ -8894,7 +8856,7 @@ to it.<a name="FNanchor_579_579" id="FNanchor_579_579"></a><a href="#Footnote_57 three hundred evening-morning" during which the desolation of the sanctuary is to continue.</p> -<p>What does the phrase "evening-morning" (<i>'erebh-bôqer</i>) +<p>What does the phrase "evening-morning" (<i>'erebh-bôqer</i>) mean?</p> <p>In ver. 26 it is called "the vision concerning the @@ -8904,7 +8866,7 @@ evening and the morning."</p> Greek νυχθήμερον, or <i>half</i> a day? The expression is doubly perplexing. If the writer meant "days," why does he not say "<i>days</i>," as in xii. 11, 12?<a name="FNanchor_580_580" id="FNanchor_580_580"></a><a href="#Footnote_580_580" class="fnanchor">[580]</a> And why, -in any case, does he here use the solecism <i>'erebh-bôqer</i> +in any case, does he here use the solecism <i>'erebh-bôqer</i> (<i>Abendmorgen</i>), and not, as in ver. 26, "evening <i>and</i> morning"? Does the expression mean two thousand three hundred days? or eleven hundred and fifty days?</p> @@ -8938,7 +8900,7 @@ intimation that the period of chastisement shall for the elect's sake be shortened.<a name="FNanchor_581_581" id="FNanchor_581_581"></a><a href="#Footnote_581_581" class="fnanchor">[581]</a> Some commentators reckon seven years roughly, from the elevation of Menelaus to the high-priesthood (Kisleu, <span class="smcap">b.c.</span> 168: 2 Macc. v. 11) to -the victory of Judas Maccabæus over Nicanor at Adasa, +the victory of Judas Maccabæus over Nicanor at Adasa, March, <span class="smcap">b.c.</span> 161 (1 Macc. vii. 25-50; 2 Macc. xv. 20-35).</p> <p>In neither case do the calculations agree with the @@ -8999,7 +8961,7 @@ we have no longer sufficient data to discover.</p> <p>It must, however, be borne in mind that no minute certainty about the exact dates is attainable. Many -authorities, from Prideaux<a name="FNanchor_585_585" id="FNanchor_585_585"></a><a href="#Footnote_585_585" class="fnanchor">[585]</a> down to Schürer,<a name="FNanchor_586_586" id="FNanchor_586_586"></a><a href="#Footnote_586_586" class="fnanchor">[586]</a> place +authorities, from Prideaux<a name="FNanchor_585_585" id="FNanchor_585_585"></a><a href="#Footnote_585_585" class="fnanchor">[585]</a> down to Schürer,<a name="FNanchor_586_586" id="FNanchor_586_586"></a><a href="#Footnote_586_586" class="fnanchor">[586]</a> place the desecration of the Temple towards the close of <span class="smcap">b.c.</span> 168. Kuenen sees reason to place it a year later. Our authorities for this period of history are numerous, @@ -9171,7 +9133,7 @@ high priests as Jason and Menelaus.</p> <p>That the difficulty was felt is shown by the fact that the Epistle of Jeremy (ver. 2) extends the epoch of -captivity to two hundred and ten years (7 × 30), +captivity to two hundred and ten years (7 × 30), whereas in Jer. xxix. 10 "seventy years" are distinctly mentioned.<a name="FNanchor_591_591" id="FNanchor_591_591"></a><a href="#Footnote_591_591" class="fnanchor">[591]</a></p> @@ -9186,7 +9148,7 @@ The number seven indeed played its usual mystic part in the epoch of punishment. Jerusalem had been taken <span class="smcap">b.c.</span> 588; the first return of the exiles had been about <span class="smcap">b.c.</span> 538. The Exile therefore had, from one point of -view, lasted forty-nine years—<i>i.e.</i>, 7 × 7. But even if +view, lasted forty-nine years—<i>i.e.</i>, 7 × 7. But even if seventy years were reckoned from the fourth year of Jehoiakim (<span class="smcap">b.c.</span> 606?) to the decree of Cyrus (<span class="smcap">b.c.</span> 536), and if these seventy years could be made out, still<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span> @@ -9312,7 +9274,7 @@ iniquity;</p> <p>(δ) to bring in everlasting righteousness;</p> -<p>(ε) to seal up vision and prophet (Heb., <i>nābî</i>; LXX., +<p>(ε) to seal up vision and prophet (Heb., <i>nābî</i>; LXX., προφήτην); and</p> <p>(ζ) to anoint the Most Holy (or "a Most Holy @@ -9421,7 +9383,7 @@ applied to the great altar of sacrifice.<a name="FNanchor_612_612" id="FNanchor_ natural to explain the present passage as a reference to the reanointing of the altar of sacrifice, primarily in the days of Zerubbabel, and secondarily by Judas -Maccabæus after its profanation by Antiochus Epiphanes.<a name="FNanchor_613_613" id="FNanchor_613_613"></a><a href="#Footnote_613_613" class="fnanchor">[613]</a></p> +Maccabæus after its profanation by Antiochus Epiphanes.<a name="FNanchor_613_613" id="FNanchor_613_613"></a><a href="#Footnote_613_613" class="fnanchor">[613]</a></p> <p>2. But in the more detailed explanation which follows, the seventy year-weeks are divided into @@ -9433,19 +9395,19 @@ there should be "an Anointed, a Prince."<a name="FNanchor_614_614" id="FNanchor_ <p>Some ancient Jewish commentators, followed by many eminent and learned moderns,<a name="FNanchor_615_615" id="FNanchor_615_615"></a><a href="#Footnote_615_615" class="fnanchor">[615]</a> understand this -Anointed One (<i>Mashiach</i>) and Prince (<i>Nagîd</i>) to be<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> +Anointed One (<i>Mashiach</i>) and Prince (<i>Nagîd</i>) to be<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> Cyrus; and that there can be no objection to conferring on him the exalted title of "Messiah" is amply proved by the fact that Isaiah himself bestows it upon him (Isa. xlv. 1).</p> <p>Others, however, both ancient (like Eusebius) and -modern (like Grätz), prefer to explain the term of +modern (like Grätz), prefer to explain the term of the anointed Jewish high priest, Joshua, the son of Jozadak. For the term "Anointed" is given to the high priest in Lev. iv. 3, vi. 20; and Joshua's position among the exiles might well entitle him, as much as -Zerubbabel himself, to the title of <i>Nagîd</i> or Prince.<a name="FNanchor_616_616" id="FNanchor_616_616"></a><a href="#Footnote_616_616" class="fnanchor">[616]</a></p> +Zerubbabel himself, to the title of <i>Nagîd</i> or Prince.<a name="FNanchor_616_616" id="FNanchor_616_616"></a><a href="#Footnote_616_616" class="fnanchor">[616]</a></p> <p>(β) After this restoration of Temple and priest, sixty-two weeks (<i>i.e.</i>, four hundred and thirty-four years) are to @@ -9490,13 +9452,13 @@ and his murder by Andronicus (<span class="smcap">b.c.</span> 171).<a name="FNan event is mentioned in 2 Macc. iv. 34, and by Josephus (<i>Antt.</i>, XII. v. 1), and in Dan. xi. 22. It is added, "<i>and no ... to him</i>."<a name="FNanchor_620_620" id="FNanchor_620_620"></a><a href="#Footnote_620_620" class="fnanchor">[620]</a> Perhaps the word "helper" (xi. 45) has -fallen out of the text, as Grätz supposes; or the words +fallen out of the text, as Grätz supposes; or the words may mean, "there is no [priest] for it [the people]."<a name="FNanchor_621_621" id="FNanchor_621_621"></a><a href="#Footnote_621_621" class="fnanchor">[621]</a> The A.V. renders it, "but not for himself"; and in<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span> the margin, "and shall have nothing"; or, "and they [the Jews] shall be no more his people." The R.V. renders it, "and shall have nothing." I believe, with -Dr. Joël, that in the Hebrew words <i>veeyn lô</i> there may +Dr. Joël, that in the Hebrew words <i>veeyn lô</i> there may be a sort of cryptographic allusion to the name Onias.<a name="FNanchor_622_622" id="FNanchor_622_622"></a><a href="#Footnote_622_622" class="fnanchor">[622]</a></p> <p>(β) The people of the coming prince shall devastate @@ -9592,7 +9554,7 @@ will rule over the Temple defiled by heathen rites.</p> the wings of idolatrous abominations."</p> <p><i>Kuenen</i>, followed by others, boldly alters the text -from <i>ve'al k'naph</i>, "and upon the wing," into <i>ve'al kannô</i>, +from <i>ve'al k'naph</i>, "and upon the wing," into <i>ve'al kannô</i>, "and instead thereof."<a name="FNanchor_628_628" id="FNanchor_628_628"></a><a href="#Footnote_628_628" class="fnanchor">[628]</a></p> <p>"And instead thereof" (<i>i.e.</i>, in the place of the sacrifice @@ -9605,7 +9567,7 @@ that the allusion is to the smaller heathen altar built by Antiochus above (<i>i.e.</i>, on the summit) of the "Most Holy"—<i>i.e.</i>, the great altar of burnt sacrifice—overshadowing it like "a wing" (<i>kanaph</i>), and causing -desolations or abominations (<i>shiqqootsîm</i>). That this +desolations or abominations (<i>shiqqootsîm</i>). That this interpretation is the correct one can hardly be doubted in the light of the clearer references to "the abomination that maketh desolate" in xi. 31 and xii. 11. In @@ -9761,7 +9723,7 @@ repeated indications, can have one moment's hesitation in the conclusion that the writer is thinking mainly of the defilement of the Temple in the days of Antiochus Epiphanes, and its reconsecration (in round numbers) -three and a half years later by Judas Maccabæus +three and a half years later by Judas Maccabæus (December 25th, <span class="smcap">b.c.</span> 164).</p> <p>It is true that from <span class="smcap">b.c.</span> 588 to <span class="smcap">b.c.</span> 164 only gives @@ -9787,7 +9749,7 @@ least sixty-five years?</p> or has ever given exactitude to these computations on any tenable hypothesis.<a name="FNanchor_635_635" id="FNanchor_635_635"></a><a href="#Footnote_635_635" class="fnanchor">[635]</a></p> -<p>But Schürer has shown that <i>exactly similar mistakes +<p>But Schürer has shown that <i>exactly similar mistakes of reckoning</i> are made even by so learned and industrious an historian as Josephus.</p> @@ -9828,7 +9790,7 @@ would alone have enabled him to calculate with exact precision.<a name="FNanchor_638_638" id="FNanchor_638_638"></a><a href="#Footnote_638_638" class="fnanchor">[638]</a></p> <p>And, for the rest, we must say with Grotius, "<i>Modicum -nec prætor curat, nec propheta</i>."</p> +nec prætor curat, nec propheta</i>."</p> <hr class="chap" /> @@ -10029,7 +9991,7 @@ OF THE REIGN OF ANTIOCHUS EPIPHANES</i></h3> <blockquote> -<p>"Pone hæc dici de Antiocho, quid nocet religioni nostræ?"—<span class="smcap">Hieron.</span> +<p>"Pone hæc dici de Antiocho, quid nocet religioni nostræ?"—<span class="smcap">Hieron.</span> <i>ed.</i> <span class="smcap">Vallars</span>, v. 722.</p></blockquote> @@ -10065,7 +10027,7 @@ the force of truth has compelled so many earnest and honest thinkers to the acceptance of historic and literary criticism, the few scholars who are still able to maintain the traditional views about the Book -of Daniel find themselves driven, like Zöckler and +of Daniel find themselves driven, like Zöckler and others, to admit that even if the Book of Daniel as a whole can be regarded as the production of the exiled seer five and a half centuries before Christ, yet in this @@ -10147,9 +10109,9 @@ and Seleucus (Upper Asia).</p> <p>Ver. 5.—Of these four kingdoms and their kings the vision is only concerned with two—the kings of -the South<a name="FNanchor_671_671" id="FNanchor_671_671"></a><a href="#Footnote_671_671" class="fnanchor">[671]</a> (<i>i.e.</i>, the Lagidæ, or Egyptian Ptolemies, +the South<a name="FNanchor_671_671" id="FNanchor_671_671"></a><a href="#Footnote_671_671" class="fnanchor">[671]</a> (<i>i.e.</i>, the Lagidæ, or Egyptian Ptolemies, who sprang from Ptolemy Lagos), and the kings of -the North (<i>i.e.</i>, the Antiochian Seleucidæ). They alone +the North (<i>i.e.</i>, the Antiochian Seleucidæ). They alone are singled out because the Holy Land became a sphere of contentions between these rival dynasties.<a name="FNanchor_672_672" id="FNanchor_672_672"></a><a href="#Footnote_672_672" class="fnanchor">[672]</a></p> @@ -10177,7 +10139,7 @@ was that Antiochus Theos should divorce his wife and half-sister Laodice, and disinherit her children, and bequeath the throne to any future child of Berenice, who would thus unite the empires of the Ptolemies -and the Seleucidæ.<a name="FNanchor_674_674" id="FNanchor_674_674"></a><a href="#Footnote_674_674" class="fnanchor">[674]</a> Berenice took with her so vast +and the Seleucidæ.<a name="FNanchor_674_674" id="FNanchor_674_674"></a><a href="#Footnote_674_674" class="fnanchor">[674]</a> Berenice took with her so vast a dowry that she was called "the dowry-bringer" (φερνόφορος).<a name="FNanchor_675_675" id="FNanchor_675_675"></a><a href="#Footnote_675_675" class="fnanchor">[675]</a> Antiochus himself accompanied her as far as Pelusium (<span class="smcap">b.c.</span> 247). But the compact ended in @@ -10281,7 +10243,7 @@ up to fulfil the vision of the oracle;</i><a name="FNanchor_684_684" id="FNancho fall</i>." We read in Josephus that many of the Jews helped Antiochus;<a name="FNanchor_685_685" id="FNanchor_685_685"></a><a href="#Footnote_685_685" class="fnanchor">[685]</a> but the allusion to "the vision" is entirely obscure. Ewald supposes a reference to some -prophecy no longer extant. Dr. Joël thinks that the +prophecy no longer extant. Dr. Joël thinks that the Hellenising Jews may have referred to Isa. xix. in favour of the plans of Antiochus against Egypt.</p> @@ -10337,7 +10299,7 @@ He only reigned twelve years, and then was "broken"—<i>i.e.</i>, murdered by Heliodorus, neither in anger nor in battle, but by poison administered by this "tax-collector." The versions all vary, but I feel little doubt that -Dr. Joël is right when he sees in the curious phrase +Dr. Joël is right when he sees in the curious phrase <i>nogesh heder malkooth</i>, "one that shall cause a raiser<span class="pagenum"><a name="Page_309" id="Page_309">[Pg 309]</a></span> of taxes to pass over the kingdom"—of which neither Theodotion nor the Vulgate can make anything—a @@ -10364,7 +10326,7 @@ Some explain this of his nephew Ptolemy Philometor, others of Onias III., "the prince of the covenant"—<i>i.e.</i>, the princely high priest, whom Antiochus displaced in favour of his brother, the apostate Joshua, who -Græcised his name into Jason, as his brother Onias +Græcised his name into Jason, as his brother Onias did in calling himself Menelaus.<a name="FNanchor_695_695" id="FNanchor_695_695"></a><a href="#Footnote_695_695" class="fnanchor">[695]</a></p> <p>Ver. 23.—This mean king should prosper by deceit<span class="pagenum"><a name="Page_310" id="Page_310">[Pg 310]</a></span> @@ -10389,7 +10351,7 @@ of his own courtiers. He shall be outwitted and treacherously undermined by his uncle Antiochus. Yes! even while his army is fighting, and many are being slain, the very men who "<i>eat of his dainties</i>," even -his favourite and trusted courtiers Eulæus and Lenæus, +his favourite and trusted courtiers Eulæus and Lenæus, will be devising his ruin, and his army shall be swept away.</p> @@ -10424,7 +10386,7 @@ Ptolemy Philometor and Physkon had joined in sending an embassy to Rome to ask for help and protection. In consequence of this, "<i>ships from Kittim</i>"<a name="FNanchor_701_701" id="FNanchor_701_701"></a><a href="#Footnote_701_701" class="fnanchor">[701]</a>—namely, the Roman fleet—came against him, bringing the -Roman commissioner, Gaius Popilius Lænas. When +Roman commissioner, Gaius Popilius Lænas. When Popilius met Antiochus, the king put out his hand to embrace him; but the Roman merely held out his tablets, and bade Antiochus read the Roman demand @@ -10468,7 +10430,7 @@ and by spoliation for many days.</p> <p>Ver. 34.—But in the midst of this fierce onslaught of cruelty they shall be "<i>holpen with a little help</i>." -There shall arise the sect of the <i>Chasidîm</i>, or "the +There shall arise the sect of the <i>Chasidîm</i>, or "the Pious," bound together by <i>Tugendbund</i> to maintain the Laws which Israel received from Moses of old.<a name="FNanchor_704_704" id="FNanchor_704_704"></a><a href="#Footnote_704_704" class="fnanchor">[704]</a> These good and faithful champions of a righteous cause will @@ -10518,7 +10480,7 @@ and adorn it with gold and silver and precious stones.<a name="FNanchor_707_707" <p>Ver. 39.—"<i>And he shall deal with the strongest fortresses by the help of a strange god</i>"<a name="FNanchor_708_708" id="FNanchor_708_708"></a><a href="#Footnote_708_708" class="fnanchor">[708]</a>—namely, the Capitoline Jupiter (Zeus Polieus)—and shall crowd -the strongholds of Judæa with heathen colonists who +the strongholds of Judæa with heathen colonists who worship the Tyrian Hercules (Melkart) and other idols; and to these heathen he shall give wealth and power.</p> @@ -10583,7 +10545,7 @@ Antiochus in his great festival in honour of Jupiter at Daphne. Had the writer published his book <i>after</i> this date, he could not surely have failed to speak with triumphant gratitude and exultation of the heroic stand -made by Judas Maccabæus and the splendid victories<span class="pagenum"><a name="Page_317" id="Page_317">[Pg 317]</a></span> +made by Judas Maccabæus and the splendid victories<span class="pagenum"><a name="Page_317" id="Page_317">[Pg 317]</a></span> which restored hope and glory to the Holy Land. I therefore regard these verses as a description rather of ideal expectation than of historic facts.</p> @@ -10611,7 +10573,7 @@ of this chapter of Daniel with the history of Antiochus Epiphanes that led Porphyry to the conviction that it only contained <i>vaticinia ex eventu</i>.<a name="FNanchor_714_714" id="FNanchor_714_714"></a><a href="#Footnote_714_714" class="fnanchor">[714]</a></p> -<p>Antiochus died at Tabæ in Paratacæne on the frontiers +<p>Antiochus died at Tabæ in Paratacæne on the frontiers of Persia and Babylonia about <span class="smcap">b.c.</span> 163. The Jewish account of his remorseful deathbed may be read in 1 Macc. vi. 1-16: "He laid him down upon his @@ -10620,7 +10582,7 @@ many days, for his grief was ever more and more; and he made account that he should die." He left a son,<span class="pagenum"><a name="Page_318" id="Page_318">[Pg 318]</a></span> Antiochus Eupator, aged nine, under the charge of his flatterer and foster-brother Philip.<a name="FNanchor_715_715" id="FNanchor_715_715"></a><a href="#Footnote_715_715" class="fnanchor">[715]</a> Recalling the -wrongs he had inflicted on Judæa and Jerusalem, he +wrongs he had inflicted on Judæa and Jerusalem, he said: "I perceive, therefore, that for this cause these troubles are come upon me; and, behold, I perish through great grief in a strange land."</p> @@ -10959,7 +10921,7 @@ of Antiochus. Many would cling to their ancient and sacred institutions, and purified by pain, purged from all dross of worldliness and hypocrisy in the fires of affliction, like gold in the furnace, would form the new -parties of the <i>Chasidîm</i> and the <i>Anavîm</i>, "the pious" +parties of the <i>Chasidîm</i> and the <i>Anavîm</i>, "the pious" and "the poor." They would be such men as the good high priest Onias, Mattathias of Modin and his glorious sons, the scribe Eleazar, and the seven dauntless @@ -10988,7 +10950,7 @@ of thirty days, then (with the insertion of one intercalary month of thirty days) twelve hundred and ninety days is exactly three and a half years. We are, however, faced by the difficulty that the time from the desecration -of the Temple till its reconsecration by Judas Maccabæus +of the Temple till its reconsecration by Judas Maccabæus seems to have been exactly three years;<a name="FNanchor_741_741" id="FNanchor_741_741"></a><a href="#Footnote_741_741" class="fnanchor">[741]</a> and if that view be founded on correct chronology, we can give no exact interpretation of the very specific date here @@ -11158,7 +11120,7 @@ daily sacrifice</td> <td class="c4">Desecration of the Temple.—Jews compelled to pay public honour to false gods.—Faithfulness of -scribes and <i>Chasidîm</i>.—Revolt of +scribes and <i>Chasidîm</i>.—Revolt of Maccabees</td> <td class="c3">167</td> <td class="c4">Dan. xi. 34, 35; xii. 3.</td> @@ -11167,7 +11129,7 @@ Maccabees</td> <tr> <td class="c4">Jewish war of independence.—Death of the priest Mattathias.—Judas -Maccabæus defeats Lysias</td> +Maccabæus defeats Lysias</td> <td class="c3">166</td> <td class="c4"> </td> </tr> @@ -11187,7 +11149,7 @@ Emmaus.—Purification of Temple </tr> <tr> - <td class="c4">Judas Maccabæus dies in battle at Eleasa</td> + <td class="c4">Judas Maccabæus dies in battle at Eleasa</td> <td class="c3">161</td> <td class="c4"> </td> </tr> @@ -11196,8 +11158,8 @@ Emmaus.—Purification of Temple <hr class="tb" /> -<h2>GENEALOGICAL TABLE OF THE LAGIDÆ, -PTOLEMIES, AND SELEUCIDÆ</h2> +<h2>GENEALOGICAL TABLE OF THE LAGIDÆ, +PTOLEMIES, AND SELEUCIDÆ</h2> <pre> Seleucus Nicator, @@ -11748,7 +11710,7 @@ and among those who sealed the covenant in Neh. x. 6.</p></div> <div class="footnote"> <p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> For a full account of the <i>Agada</i> (also called <i>Agadtha</i> and <i>Haggada</i>), -I must refer the reader to Hamburger's <i>Real-Encyklopädie für Bibel +I must refer the reader to Hamburger's <i>Real-Encyklopädie für Bibel und Talmud</i>, ii. 19-27, 921-934. The first two forms of the words are Aramaic; the third was a Hebrew form in use among the Jews in Babylonia. The word is derived from נָגַד, "to say" or "explain." @@ -11776,12 +11738,12 @@ on Ruth, 7.</p></div> <div class="footnote"> -<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> <i>Berachôth</i>, f. 31.</p></div> +<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> <i>Berachôth</i>, f. 31.</p></div> <div class="footnote"> <p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> <i>Sanhedrin</i>, f. 93. <i>Midrash Rabba</i> on Ruth, 7, etc., quoted by -Hamburger, <i>Real-Encyclopädie</i>, i. 225.</p></div> +Hamburger, <i>Real-Encyclopädie</i>, i. 225.</p></div> <div class="footnote"> @@ -11802,7 +11764,7 @@ of a cycle of popular legends relating to Daniel" (Rev. C. J. Ball, <div class="footnote"> -<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Höttinger, <i>Hist. Orientalis</i>, p. 92.</p></div> +<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Höttinger, <i>Hist. Orientalis</i>, p. 92.</p></div> <div class="footnote"> @@ -11824,7 +11786,7 @@ these passages the name is spelt דָּנִּ” <div class="footnote"> -<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> See Rosenmüller, <i>Scholia</i>, <i>ad loc.</i></p></div> +<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> See Rosenmüller, <i>Scholia</i>, <i>ad loc.</i></p></div> <div class="footnote"> @@ -11836,7 +11798,7 @@ these passages the name is spelt דָּנִּ” <div class="footnote"> -<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Ewald, <i>Proph. d. Alt. Bund.</i>, ii. 560; De Wette, <i>Einleit.</i>, § 253.</p></div> +<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Ewald, <i>Proph. d. Alt. Bund.</i>, ii. 560; De Wette, <i>Einleit.</i>, § 253.</p></div> <div class="footnote"> @@ -11852,7 +11814,7 @@ these passages the name is spelt דָּנִּ” <div class="footnote"> -<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Ignat., <i>Ad Magnes</i>, 3 (Long Revision: see Lightfoot, ii., § ii., +<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Ignat., <i>Ad Magnes</i>, 3 (Long Revision: see Lightfoot, ii., § ii., p. 749). So too in <i>Ps. Mar. ad Ignat.</i>, 3. Lightfoot thinks that this is a transference from Solomon (<i>l.c.</i>, p. 727).</p></div> @@ -11893,7 +11855,7 @@ the Evangelist.</p></div> <div class="footnote"> -<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> See Elliott, <i>Horæ Apocalypticæ</i>, <i>passim</i>.</p></div> +<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> See Elliott, <i>Horæ Apocalypticæ</i>, <i>passim</i>.</p></div> <div class="footnote"> @@ -11923,10 +11885,10 @@ prove that the historic section is earlier than the prophetic.</p></div> <div class="footnote"> -<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> Driver, p. 471; Nöldeke, <i>Enc. Brit.</i>, xxi. 647; Wright, <i>Grammar</i>, +<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> Driver, p. 471; Nöldeke, <i>Enc. Brit.</i>, xxi. 647; Wright, <i>Grammar</i>, p. 16. Ad. Merx has a treatise on <i>Cur in lib. Dan. juxta Hebr. Aramaica sit adhibita dialectus</i>, 1865; but his solution, "Scriptorem omnia -quæ rudioribus vulgi ingeniis apta viderentur Aramaice præposuisse" +quæ rudioribus vulgi ingeniis apta viderentur Aramaice præposuisse" is wholly untenable.</p></div> <div class="footnote"> @@ -11935,7 +11897,7 @@ is wholly untenable.</p></div> <div class="footnote"> -<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> <i>Einleit.</i>, § 383.</p></div> +<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> <i>Einleit.</i>, § 383.</p></div> <div class="footnote"> @@ -11971,11 +11933,11 @@ pp. 41-43.</p></div> <div class="footnote"> -<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> Herzog, <i>l.c.</i>; so too König, <i>Einleit.</i>, § 387: "Das Hebr. der B. +<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> Herzog, <i>l.c.</i>; so too König, <i>Einleit.</i>, § 387: "Das Hebr. der B. Dan. ist nicht blos nachexilisch sondern auch nachchronistisch." He instances <i>ribbo</i> (Dan. xi. 12) for <i>rebaba</i>, "myriads" (Ezek. xvi. 7); -and <i>tamîd</i>, "the daily burnt offering" (Dan. viii. 11), as post-Biblical -Hebrew for <i>'olath hatamîd</i> (Neh. x. 34), etc. Margoliouth (<i>Expositor</i>, +and <i>tamîd</i>, "the daily burnt offering" (Dan. viii. 11), as post-Biblical +Hebrew for <i>'olath hatamîd</i> (Neh. x. 34), etc. Margoliouth (<i>Expositor</i>, April 1890) thinks that the Hebrew proves a date before <span class="smcap">b.c.</span> 168: on which view see Driver, p, 483.</p></div> @@ -11990,7 +11952,7 @@ on which view see Driver, p, 483.</p></div> <div class="footnote"> <p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> See Glassius, <i>Philol. Sacr.</i>, p. 931; Ewald, <i>Die Proph. d. A. -Bundes</i>, i. 48; De Wette, <i>Einleit.</i>, § 347.</p></div> +Bundes</i>, i. 48; De Wette, <i>Einleit.</i>, § 347.</p></div> <div class="footnote"> @@ -12000,7 +11962,7 @@ belong to the Book of Kings.</p></div> <div class="footnote"> -<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> Nöldeke, <i>Semit. Spr.</i>, p. 30; Driver, p. 472; König, p. 387.</p></div> +<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> Nöldeke, <i>Semit. Spr.</i>, p. 30; Driver, p. 472; König, p. 387.</p></div> <div class="footnote"> @@ -12009,16 +11971,16 @@ McGill and Pusey (<i>Daniel</i>, pp. 45 ff., 602 ff.). Dr. Pusey's is the fullest repertory of arguments in favour of the authenticity of Daniel, many of which have become more and more obviously untenable as criticism advances. But he and Keil add little or nothing to what -had been ingeniously elaborated by Hengstenberg and Hävernick. +had been ingeniously elaborated by Hengstenberg and Hävernick. For a sketch of the peculiarities in the Aramaic see Behrmann, -<i>Daniel</i>, v.-x. Renan (<i>Hist. Gén. des Langues Sém.</i>, p. 219) exaggerates -when he says, "La langue des parties chaldénnes est beaucoup plus -basse que celle des fragments chaldéens du Livre d'Esdras, et s'incline +<i>Daniel</i>, v.-x. Renan (<i>Hist. Gén. des Langues Sém.</i>, p. 219) exaggerates +when he says, "La langue des parties chaldénnes est beaucoup plus +basse que celle des fragments chaldéens du Livre d'Esdras, et s'incline <i>beaucoup</i> vers la langue du Talmud."</p></div> <div class="footnote"> -<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> Meinhold, <i>Beiträge</i>, pp. 30-32; Driver, p. 470.</p></div> +<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> Meinhold, <i>Beiträge</i>, pp. 30-32; Driver, p. 470.</p></div> <div class="footnote"> @@ -12042,9 +12004,9 @@ of the Persian Empire.</p></div> <div class="footnote"> <p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> The word שָׂבֽכָא, <i>Sab'ka</i>, also bears a suspicious resemblance -to σαμβύκη, but Athenæus says (<i>Deipnos.</i>, iv. 173) that the instrument -was invented by the Syrians. Some have seen in <i>kārôz</i> (iii. 4, -"herald") the Greek κήρυξ, and in <i>hamnîk</i>, "chain," the Greek μανιάκης: +to σαμβύκη, but Athenæus says (<i>Deipnos.</i>, iv. 173) that the instrument +was invented by the Syrians. Some have seen in <i>kārôz</i> (iii. 4, +"herald") the Greek κήρυξ, and in <i>hamnîk</i>, "chain," the Greek μανιάκης: but these cannot be pressed.</p></div> <div class="footnote"> @@ -12070,16 +12032,16 @@ pipe."</p></div> changed the opinion of scholars (pp. 27-33). Fabre d'Envieu (i. 101) also desperately denies the existence of any Greek words. On the other side see Derenbourg, <i>Les Mots grecs dans le Livre biblique de -Daniel</i> (Mélanges Graux, 1884).</p></div> +Daniel</i> (Mélanges Graux, 1884).</p></div> <div class="footnote"> <p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> <i>Orient. u. Exeg. Bibliothek</i>, 1772, p. 141. This view was revived -by Lagarde in the <i>Göttingen Gel. Anzeigen</i>, 1891.</p></div> +by Lagarde in the <i>Göttingen Gel. Anzeigen</i>, 1891.</p></div> <div class="footnote"> -<p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> <i>Daniel neu Übersetz. u. Erklärt.</i>, 1808; Köhler, <i>Lehrbuch</i>, ii. 577. +<p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> <i>Daniel neu Ãœbersetz. u. Erklärt.</i>, 1808; Köhler, <i>Lehrbuch</i>, ii. 577. The first who suspected the unity of the Book because of the two languages was Spinoza (<i>Tract-historicopol</i>, x. 130 ff.). Newton (<i>Observations upon the Prophecies of Daniel and the Apocalypse</i>, i. 10) and @@ -12102,14 +12064,14 @@ to write of its destruction. For this reason he does not explain <div class="footnote"> <p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> By De Wette, Schrader, Hitzig, Ewald, Gesenius, Bleek, Delitzsch, -Von Lengerke, Stähelin, Kamphausen, Wellhausen, etc. Reuss, -however, says (<i>Heil. Schrift.</i>, p. 575), "Man könnte auf die Vorstellung kommen das Buch habe mehr als einen Verfasser"; and König thinks +Von Lengerke, Stähelin, Kamphausen, Wellhausen, etc. Reuss, +however, says (<i>Heil. Schrift.</i>, p. 575), "Man könnte auf die Vorstellung kommen das Buch habe mehr als einen Verfasser"; and König thinks that the original form of the book may have ended with chap. vii. -(<i>Einleit.</i>, § 384).</p></div> +(<i>Einleit.</i>, § 384).</p></div> <div class="footnote"> -<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> <i>Beiträge</i>, 1888. See too Kranichfeld, <i>Das Buch Daniel</i>, p. 4. The +<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> <i>Beiträge</i>, 1888. See too Kranichfeld, <i>Das Buch Daniel</i>, p. 4. The view is refuted by Budde, <i>Theol. Lit. Zeitung</i>, 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 @@ -12147,7 +12109,7 @@ and vii. 14; iv. 5 and vii. 1; ii. 31 and vii. 2; ii. 38 and vii. 17, etc. <div class="footnote"> <p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> Reuss says too severely, "Die Schilderungen aller dieser -Vorgänge machen keinen gewinnenden Eindruck.... Der Stil ist +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 (<i>Heil. Schrift. A. T.</i>, p. 571).</p></div> @@ -12181,9 +12143,9 @@ p. 113.</p></div> <p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> On this subject see Ewald, <i>Proph. d. A. Bundes</i>, i. 6; Novalis, <i>Schriften</i>, ii. 472; Herder, <i>Geist der Ebr. Poesie</i>, ii. 61; Knobel, -<i>Prophetismus</i>, i. 103. Even the Latin poets were called <i>prophetæ</i>, +<i>Prophetismus</i>, i. 103. Even the Latin poets were called <i>prophetæ</i>, "bards" (Varro, <i>De Ling. Lat.</i>, vi. 3). Epimenides is called "a -prophet" in Tit. i. 12. See Plato, <i>Tim.</i>, 72, <span class="smcap">a.</span>; <i>Phædr.</i>, 262, <span class="smcap">d.</span>; Pind., +prophet" in Tit. i. 12. See Plato, <i>Tim.</i>, 72, <span class="smcap">a.</span>; <i>Phædr.</i>, 262, <span class="smcap">d.</span>; Pind., <i>Fr.</i>, 118; and comp. Eph. iii. 5, iv. 11.</p></div> <div class="footnote"> @@ -12198,11 +12160,11 @@ Song of the Three Children, 15; Psalm lxxiv. 9; <i>Sota</i>, f. 48, 2. See <div class="footnote"> -<p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> Dan. ix. 2, <i>hassepharîm</i>, τὰ βίβλια.</p></div> +<p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> Dan. ix. 2, <i>hassepharîm</i>, τὰ βίβλια.</p></div> <div class="footnote"> -<p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> Ewald, <i>Proph. d. A. B.</i>, p. 10. Judas Maccabæus is also said to +<p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> Ewald, <i>Proph. d. A. B.</i>, p. 10. Judas Maccabæus is also said to have "restored" (ἐπισυνήγαγε) the lost (διαπεπτωκότα) sacred writings (2 Macc. ii. 14).</p></div> @@ -12219,7 +12181,7 @@ Sittenlehre</i>, ii. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> Joël, <i>Notizen</i>, p. 7.</p></div> +<p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> Joël, <i>Notizen</i>, p. 7.</p></div> <div class="footnote"> @@ -12296,9 +12258,9 @@ these arguments.</p></div> <div class="footnote"> -<p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> <i>Balatsu-utsur</i>, "protect his life." The root <i>balâtu</i>, "life," is common +<p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> <i>Balatsu-utsur</i>, "protect his life." The root <i>balâtu</i>, "life," is common in Assyrian names. The mistake comes from the wrong vocalisation -adopted by the Massorets (Meinhold, <i>Beiträge</i>, p. 27).</p></div> +adopted by the Massorets (Meinhold, <i>Beiträge</i>, p. 27).</p></div> <div class="footnote"> @@ -12316,7 +12278,7 @@ text are an uncertain expedient.</p></div> <div class="footnote"> -<p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> Juv., <i>Sat.</i>, x. 96: "Cum grege Chaldæo"; Val. Max., iii. 1; Cic., <i>De +<p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> Juv., <i>Sat.</i>, x. 96: "Cum grege Chaldæo"; Val. Max., iii. 1; Cic., <i>De Div.</i>, i. 1, etc.</p></div> <div class="footnote"> @@ -12397,12 +12359,12 @@ Antiochus Epiphanes</i> in 1 Macc. vi. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> <i>Præp. Ev.</i>, ix. 41. Schrader (<i>K. A. T.</i>, ii. 432) thinks that +<p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> <i>Præp. Ev.</i>, ix. 41. Schrader (<i>K. A. T.</i>, ii. 432) thinks that Berossus and the Book of Daniel may both point to the same tradition; but the Chaldee tradition quoted by the late writer Abydenus errs likewise in only recognising <i>two</i> Babylonish kings instead of <i>four</i>, exclusive of Belshazzar. See, too, Schrader, <i>Jahrb. -für Prot. Theol.</i>, 1881, p. 618.</p></div> +für Prot. Theol.</i>, 1881, p. 618.</p></div> <div class="footnote"> @@ -12414,7 +12376,7 @@ had said that the nations should serve Nebuchadrezzar, "and his son, <div class="footnote"> -<p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> Schrader, p. 434 ff.; and in Riehm, <i>Handwörterb.</i>, ii. 163; Pinches, +<p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> Schrader, p. 434 ff.; and in Riehm, <i>Handwörterb.</i>, ii. 163; Pinches, in Smith's <i>Bibl. Dict.</i>, i. 388, 2nd edn. The contraction into Belshazzar from <i>Bel-sar-utsur</i> seems to show a late date.</p></div> @@ -12460,15 +12422,15 @@ Medes, on which see Sayce, <i>Higher Criticism and Monuments</i>, p. 519 ff.</p> <div class="footnote"> -<p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> Winer, <i>Realwörterb.</i>, <i>s.v.</i> "Darius."</p></div> +<p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> Winer, <i>Realwörterb.</i>, <i>s.v.</i> "Darius."</p></div> <div class="footnote"> <p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> So Bertholdt, Von Lengerke, Auberlen. It is decidedly rejected -by Schrader (Riehm, <i>Handwörterb.</i>, i. 259). Even Cicero said, "Cyrus -ille a Xenophonte non ad historiæ fidem scriptus est" (<i>Ad Quint. Fratr.</i>, -Ep. i. 3). Niebuhr called the <i>Cyropædia</i> "einen <i>elenden</i> und läppischen -Roman" (<i>Alt. Gesch.</i>, i. 116). He classes it with <i>Télémaque</i> or +by Schrader (Riehm, <i>Handwörterb.</i>, i. 259). Even Cicero said, "Cyrus +ille a Xenophonte non ad historiæ fidem scriptus est" (<i>Ad Quint. Fratr.</i>, +Ep. i. 3). Niebuhr called the <i>Cyropædia</i> "einen <i>elenden</i> und läppischen +Roman" (<i>Alt. Gesch.</i>, i. 116). He classes it with <i>Télémaque</i> or <i>Rasselas</i>. Xenophon was probably the ultimate authority for the statement of Josephus (<i>Antt.</i>, X. xi. 4), which has no weight. Herodotus and Ktesias know nothing of the existence of any Cyaxares II., @@ -12483,7 +12445,7 @@ against these authorities?</p></div> theory are pressed the general expressions that Darius "received the kingdom" and was "made king," which have not the least bearing on it. They may simply mean that he became king by conquest, and -not in the ordinary course—so Rosenmüller, Hitzig, Von Lengerke, +not in the ordinary course—so Rosenmüller, Hitzig, Von Lengerke, etc.; or perhaps the words show some sense of uncertainty as to the exact course of events. The sequence of Persian kings in <i>Seder Olam</i>, 28-30, and in Rashi on Dan. v. 1, ix. 1, is equally unhistorical.</p></div> @@ -12499,10 +12461,10 @@ Olam</i>, 28-30, and in Rashi on Dan. v. 1, ix. 1, is equally unhistorical.</p>< <div class="footnote"> -<p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> See, too, Meinhold (<i>Beiträge</i>, p. 46), who concludes his survey -with the words, "Sprachliche wie sachliche Gründe machen es <i>nicht +<p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> See, too, Meinhold (<i>Beiträge</i>, p. 46), who concludes his survey +with the words, "Sprachliche wie sachliche Gründe machen es <i>nicht nur wahrscheinlich sondern gewiss</i> dass an danielsche Autorschaft von -Dan. ii.-vi., überhanpt an die Entstehung zur Zeit der jüdischen Verbannung +Dan. ii.-vi., überhanpt an die Entstehung zur Zeit der jüdischen Verbannung nicht zu denken ist." He adds that almost all scholars believe the chapters to be no older than the age of the Maccabees, and that even Kahnis (<i>Dogmatik</i>, i. 376) and Delitzsch (Herzog, <i>s.v.</i> @@ -12535,12 +12497,12 @@ from the Darius of Ezra vi. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> In iv. 5, 6; and <i>elohîn</i> means "gods" in the mouth of a heathen +<p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> In iv. 5, 6; and <i>elohîn</i> means "gods" in the mouth of a heathen ("spirit of the holy gods").</p></div> <div class="footnote"> -<p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> <i>Elohîn</i> occurs repeatedly in chap. ix., and in x. 12, xi. 32, 37.</p></div> +<p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> <i>Elohîn</i> occurs repeatedly in chap. ix., and in x. 12, xi. 32, 37.</p></div> <div class="footnote"> @@ -12571,12 +12533,12 @@ lxxxix. 7; Josh. v. 13-15; Zech. i. 12, iii. 1. See further Behrmann, <p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> See Enoch lxxi. 17, lxviii. 10, and the six archangels Uriel, Raphael, Reguel, Michael, Saragael, and Gabriel in Enoch xx.-xxxvi. -See <i>Rosh Hashanah</i>, f. 56, 1; <i>Bereshîth Rabba</i>, c. 48; Hamburger, i. +See <i>Rosh Hashanah</i>, f. 56, 1; <i>Bereshîth Rabba</i>, c. 48; Hamburger, i. 305-312.</p></div> <div class="footnote"> -<p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> <i>Berachôth</i>, f. 31; Dan. vi. 11. Comp. Psalm lv. 18; 1 Kings viii. +<p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> <i>Berachôth</i>, f. 31; Dan. vi. 11. Comp. Psalm lv. 18; 1 Kings viii. 38-48.</p></div> <div class="footnote"> @@ -12592,14 +12554,14 @@ With "the time of the end" and the numerical calculations comp. <div class="footnote"> -<p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> Roszmann, <i>Die Makkabäische Erhebung</i>, p. 45. See Wellhausen, +<p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> Roszmann, <i>Die Makkabäische Erhebung</i>, p. 45. See Wellhausen, <i>Die Pharis. u. d. Sadd.</i>, 77 ff.</p></div> <div class="footnote"> <p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> Among these critics are Delitzsch, Riehm, Ewald, Bunsen, -Hilgenfeld, Cornill, Lücke, Strack, Schürer, Kuenen, Meinhold, -Orelli, Joël, Reuss, König, Kamphausen, Cheyne, Driver, Briggs, +Hilgenfeld, Cornill, Lücke, Strack, Schürer, Kuenen, Meinhold, +Orelli, Joël, Reuss, König, Kamphausen, Cheyne, Driver, Briggs, Bevan, Behrmann, etc.</p></div> <div class="footnote"> @@ -12623,7 +12585,7 @@ ix.-xii., for reasons already mentioned. See Cornill, <i>Einleit.</i>, p. 262.</ <div class="footnote"> -<p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Schürer, <i>Hist. of the Jew. People</i>, iii. 24 (E. Tr.).</p></div> +<p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Schürer, <i>Hist. of the Jew. People</i>, iii. 24 (E. Tr.).</p></div> <div class="footnote"> @@ -12648,13 +12610,13 @@ fortgesetzte <i>Gegenwart</i>" (Behrmann, <i>Dan.</i>, p. xi).</p></div> <div class="footnote"> -<p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> See M. de Pressensé, <i>Hist. des Trois Prem. Siècles</i>, p. 283.</p></div> +<p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> See M. de Pressensé, <i>Hist. des Trois Prem. Siècles</i>, p. 283.</p></div> <div class="footnote"> <p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> See some admirable remarks on this subject in Ewald, <i>Die Proph. -d. Alt. Bund.</i>, i. 23, 24; Winer, <i>Realwörterb.</i>, <i>s.v.</i> "Propheten" -Stähelin, <i>Einleit.</i>, § 197.</p></div> +d. Alt. Bund.</i>, i. 23, 24; Winer, <i>Realwörterb.</i>, <i>s.v.</i> "Propheten" +Stähelin, <i>Einleit.</i>, § 197.</p></div> <div class="footnote"> @@ -12662,7 +12624,7 @@ Stähelin, <i>Einleit.</i>, § 197.</p></div> <div class="footnote"> -<p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> Ewald, <i>Die Proph.</i>, i. 27; Michel Nicolas, <i>Études sur la Bible</i>, +<p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> Ewald, <i>Die Proph.</i>, i. 27; Michel Nicolas, <i>Études sur la Bible</i>, pp. 336 ff.</p></div> <div class="footnote"> @@ -12683,13 +12645,13 @@ pp. 336 ff.</p></div> <div class="footnote"> -<p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> <i>De Coronâ</i>, 73: ἰδεῖν τὰ πράγματα ἀρχόμενα καὶ προαισθέσθαι καὶ +<p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> <i>De Coronâ</i>, 73: ἰδεῖν τὰ πράγματα ἀρχόμενα καὶ προαισθέσθαι καὶ προειπεῖν τοῖς ἄλλοις.</p></div> <div class="footnote"> <p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> The symbolism of numbers is carefully and learnedly worked out -in Bähr's <i>Symbolik</i>: cf. Auberlen, p. 133. The <i>several</i> fulfilments of +in Bähr's <i>Symbolik</i>: cf. Auberlen, p. 133. The <i>several</i> fulfilments of the prophesied seventy years' captivity illustrate this.</p></div> <div class="footnote"> @@ -12709,35 +12671,35 @@ Plumptre in Dr. Smith's <i>Dict. of the Bible</i>.</p></div> <div class="footnote"> <p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> "Et non tam Danielem <i>ventura dixisse</i> quam illum <i>narrasse -præterita</i>" (Jer.).</p></div> +præterita</i>" (Jer.).</p></div> <div class="footnote"> -<p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> "Ad intelligendas autem extremas Danielis partes multiplex Græcorum historia necessaria est" (Jer., <i>Proæm. Explan. in Dan. +<p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> "Ad intelligendas autem extremas Danielis partes multiplex Græcorum historia necessaria est" (Jer., <i>Proæm. Explan. in Dan. Proph. ad f.</i>). Among these Greek historians he mentions <i>eight</i> whom Porphyry had consulted, and adds, "Et si quando cogimur litterarum -sæcularium recordari ... non nostræ est voluntatis, sed ut dicam, -<i>gravissimæ necessitatis</i>." We know Porphyry's arguments mainly +sæcularium recordari ... non nostræ est voluntatis, sed ut dicam, +<i>gravissimæ necessitatis</i>." We know Porphyry's arguments mainly through the commentary of Jerome, who, indeed, derived from Porphyry the historic data without which the eleventh chapter, among others, would have been wholly unintelligible.</p></div> <div class="footnote"> -<p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Hävernick is another able and sincere supporter; but Droysen -truly says (<i>Gesch. d. Hellenismus</i>, ii. 211), "Die Hävernickschen +<p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Hävernick is another able and sincere supporter; but Droysen +truly says (<i>Gesch. d. Hellenismus</i>, ii. 211), "Die Hävernickschen Auffassung kann kein vernunftiger Mensch bestimmen."</p></div> <div class="footnote"> <p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> See Grimm, <i>Comment., zum I. Buch der Makk., Einleit.</i>, xvii.; -Mövers in <i>Bonner Zeitschr.</i>, Heft 13, pp. 31 ff.; Stähelin, <i>Einleit.</i>, +Mövers in <i>Bonner Zeitschr.</i>, Heft 13, pp. 31 ff.; Stähelin, <i>Einleit.</i>, p. 356.</p></div> <div class="footnote"> -<p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> Iren., <i>Adv. Hæres.</i>, iv. 25; Clem., <i>Strom.</i> i. 21, § 146; Tert., <i>De -Cult. Fæm.</i>, i. 3; Jerome, <i>Adv. Helv.</i>, 7; Ps. August., <i>De Mirab.</i>, ii. +<p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> Iren., <i>Adv. Hæres.</i>, iv. 25; Clem., <i>Strom.</i> i. 21, § 146; Tert., <i>De +Cult. Fæm.</i>, i. 3; Jerome, <i>Adv. Helv.</i>, 7; Ps. August., <i>De Mirab.</i>, ii. 32, etc.</p></div> <div class="footnote"> @@ -12766,7 +12728,7 @@ is first cleared away" (<i>s.v.</i> "Canon," Smith's <i>Dict. of Bible</i>).</p> <div class="footnote"> -<p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> See König, <i>Einleit.</i>, § 80, 2.</p></div> +<p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> See König, <i>Einleit.</i>, § 80, 2.</p></div> <div class="footnote"> @@ -12792,7 +12754,7 @@ a history of the future, it is here."</p></div> <div class="footnote"> -<p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> See Vitringa, <i>De defectu Prophetiæ post Malachiæ tempora Obss. +<p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> See Vitringa, <i>De defectu Prophetiæ post Malachiæ tempora Obss. Sacr.</i>, ii. 336.</p></div> <div class="footnote"> @@ -12813,7 +12775,7 @@ based on such varying and undemonstrable guesses? See Behrmann, <div class="footnote"> -<p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> Hippolytus, <i>Fragm. in Dan.</i> (Migne, <i>Patr. Græc.</i>, x.).</p></div> +<p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> Hippolytus, <i>Fragm. in Dan.</i> (Migne, <i>Patr. Græc.</i>, x.).</p></div> <div class="footnote"> @@ -12849,7 +12811,7 @@ See Behrmann, p. xxxix.</p></div> <div class="footnote"> -<p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> It has been described as "ein Versteck für Belesenheit, und ein +<p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> It has been described as "ein Versteck für Belesenheit, und ein grammatischer Monstrum."</p></div> <div class="footnote"> @@ -12879,17 +12841,17 @@ vi. 2, Heb. xi. 12, deserve no further notice.</p></div> III. (<i>Jos. c. Ap.</i>, II. 5) and Antiochus VII. (Sidetes, <i>Antt.</i>, XIII. viii. 2), Marcus Agrippa (<i>id.</i>, XVI. ii. 1), and Vitellius (<i>id.</i>, XVIII. v. 3) are said to have done the same. Comp. Suet., -<i>Aug.</i>, 93; Tert., <i>Apolog.</i>, 6; and other passages adduced by Schürer, -i., § 24.</p></div> +<i>Aug.</i>, 93; Tert., <i>Apolog.</i>, 6; and other passages adduced by Schürer, +i., § 24.</p></div> <div class="footnote"> -<p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> Jahn, <i>Hebr. Commonwealth</i>, § 71; Hess, <i>Gesch.</i>, ii. 37; Prideaux, +<p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> Jahn, <i>Hebr. Commonwealth</i>, § 71; Hess, <i>Gesch.</i>, ii. 37; Prideaux, <i>Connection</i>, i. 540 ff.</p></div> <div class="footnote"> -<p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> <i>Dict. of Bible</i>, <i>s.v.</i> "Jaddua." See Schürer, i. 187; Van Dale, +<p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> <i>Dict. of Bible</i>, <i>s.v.</i> "Jaddua." See Schürer, i. 187; Van Dale, <i>Dissert. de LXX. Interpr.</i>, 68 ff.</p></div> <div class="footnote"> @@ -12911,17 +12873,17 @@ J. Voss, Bodinus, Becmann, etc. (Diestel, <i>Gesch. A. T.</i>, p. 523).</p></div <div class="footnote"> <p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> See Hamburger, <i>Real-Encycl.</i>, <i>s.v.</i> "Geheimlehre," ii. 265. The -"Geheimlehre" (Heb., <i>Sithrî Thorah</i>) embraces a whole region of +"Geheimlehre" (Heb., <i>Sithrî Thorah</i>) embraces a whole region of Jewish literature, of which the Book of Daniel forms the earliest beginning. See Dan. xii. 4-9. The phrases of Dan. vii. 22 are common in the <i>Zohar</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> "Plötzlich bei Antiochus IV. angekommen hört alle seine Wissenschaft +<p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> "Plötzlich bei Antiochus IV. angekommen hört alle seine Wissenschaft auf, so dass wir, den Kalendar in den Hand, <i>fast den Tag angeben -können</i> wo dies oder jenes niedergeschrieben worden ist" (Reuss, -<i>Gesch. d. Heil. Schrift.</i>, § 464).</p></div> +können</i> wo dies oder jenes niedergeschrieben worden ist" (Reuss, +<i>Gesch. d. Heil. Schrift.</i>, § 464).</p></div> <div class="footnote"> @@ -13032,7 +12994,7 @@ or Eretz Kasdim (Ezek. xii. 13).</p></div> <div class="footnote"> <p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> On this god—Marduk or Maruduk (Jer. l. 2)—comp. 2 Chron. -xxxvi. 7. See Schrader, <i>K. A. T.</i>, pp. 273, 276; and Riehm, <i>Handwörterb.</i>, +xxxvi. 7. See Schrader, <i>K. A. T.</i>, pp. 273, 276; and Riehm, <i>Handwörterb.</i>, ii. 982.</p></div> <div class="footnote"> @@ -13046,17 +13008,17 @@ with Zedekiah (<i>Antt.</i>, X. x. 1). Comp. Jer. xli. 1.</p></div> <p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> Dan. i. 3; LXX., Ἀβιεσδρί. The name is of quite uncertain derivation. Lenormant connects it with Abai-Istar, "astronomer of the goddess Istar" (<i>La Divination</i>, p. 182). Hitzig sees in this strange rendering Abiesdri the meaning "eunuch." A eunuch could have no -son to help him, so that his father is his help (<i>'ezer</i>). Ephræm +son to help him, so that his father is his help (<i>'ezer</i>). Ephræm Syrus, in his Commentary, preserves both names (Schleusner, <i>Thesaurus</i>, <i>s.v.</i> Ἀβιέσερ). We find the name Ash<i>k</i>enaz in Gen. x. 3. Theodot. has Ἀσφανέζ. Among other guesses Lenormant makes Ashpenaz = Assa-ibni-zir. Dr. Joel (<i>Notizen zum Buche Daniel</i>, p. 17) says that since the Vulgate reads Ab<i>r</i>iesri, "ob nicht der Wort von -rechts zu links gelesen müsste?"</p></div> +rechts zu links gelesen müsste?"</p></div> <div class="footnote"> -<p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> Called in i. 7-11 the Sar-hassarîsîm (comp. Jer. xxxix. 3; Gen. +<p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> Called in i. 7-11 the Sar-hassarîsîm (comp. Jer. xxxix. 3; Gen. xxxvii. 36, <i>marg.</i>; 2 Kings xviii. 17; Esther ii. 3). This officer now bears the title of <i>Gyzlar Agha</i>.</p></div> @@ -13066,7 +13028,7 @@ bears the title of <i>Gyzlar Agha</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> Athen., <i>Deipnos</i>, xi. 583. See Bevan, p. 60; Max Müller in +<p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> Athen., <i>Deipnos</i>, xi. 583. See Bevan, p. 60; Max Müller in Pusey, p. 565. How Professor Fuller can urge the presence of these Persian words in proof of the genuineness of Daniel (<i>Speaker's Commentary</i>, p. 250) I cannot understand. For Daniel does not seem to @@ -13165,7 +13127,7 @@ xxxiv. 15).</p></div> <div class="footnote"> <p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> 1 Cor. xi. 25. This rigorism was specially valued by the Essenes -and Therapeutæ. See Derenbourg, <i>Palestine</i>, note, vi.</p></div> +and Therapeutæ. See Derenbourg, <i>Palestine</i>, note, vi.</p></div> <div class="footnote"> @@ -13206,7 +13168,7 @@ health, with a clear and lively countenance."</p></div> <div class="footnote"> -<p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> The <i>Chartummîm</i> are like the Egyptian ἱερογραμματεῖς. It is +<p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> The <i>Chartummîm</i> are like the Egyptian ἱερογραμματεῖς. It is difficult to conceive that there was less chance of pollution in being elaborately trained in heathen magic and dream-interpretation than in eating Babylonian food. But this was, so to speak, <i>extra fabulam</i>. @@ -13216,9 +13178,9 @@ the incantations, etc., in which it abounded were intimately connected with idolatry, and were entirely unharmed by it, this may indicate that the writer did not disapprove of the "Greek training" which Antiochus tried to introduce, so far as it merely involved an acquaintance -with Greek learning and literature. This is the view of Grätz. +with Greek learning and literature. This is the view of Grätz. If so, the writer belonged to the more liberal Jewish school which did -not object to a study of the <i>Chokmath Javanîth</i>, or "Wisdom of +not object to a study of the <i>Chokmath Javanîth</i>, or "Wisdom of Javan" (Derenbourg, <i>Palestine</i>, p. 361).</p></div> <div class="footnote"> @@ -13295,9 +13257,9 @@ even the most savage.</p></div> <div class="footnote"> <p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> Dan. ii. 1: "His dreaming brake from him." Comp. vi. 18; -Esther vi. 1: Jerome says, "Umbra quædam, et, ut ita dicam, aura +Esther vi. 1: Jerome says, "Umbra quædam, et, ut ita dicam, aura somnii atque vestigium remansit in corde regis, ut, referentibus aliis -posset reminisci eorum quæ viderat."</p></div> +posset reminisci eorum quæ viderat."</p></div> <div class="footnote"> @@ -13316,7 +13278,7 @@ Babylonia" (p. 40).</p></div> <div class="footnote"> -<p><a name="Footnote_276_276" id="Footnote_276_276"></a><a href="#FNanchor_276_276"><span class="label">[276]</span></a> As in the rule "<i>Chaldæos ne consulito</i>." See <i>supra</i>, p. 48.</p></div> +<p><a name="Footnote_276_276" id="Footnote_276_276"></a><a href="#FNanchor_276_276"><span class="label">[276]</span></a> As in the rule "<i>Chaldæos ne consulito</i>." See <i>supra</i>, p. 48.</p></div> <div class="footnote"> @@ -13333,12 +13295,12 @@ music; iii. 21, clothes.</p></div> <p><a name="Footnote_279_279" id="Footnote_279_279"></a><a href="#FNanchor_279_279"><span class="label">[279]</span></a> ii. 5: "The dream is gone from me," as in ver. 8 (Theodotion, ἀπέστη). But the meaning may be the decree (or word) is "sure": -for, according to Nöldeke, <i>azda</i> is a Persian word for "<i>certain</i>." +for, according to Nöldeke, <i>azda</i> is a Persian word for "<i>certain</i>." Comp. Esther vii. 7; Isa. xlv. 23.</p></div> <div class="footnote"> -<p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> <i>Berachôth</i>, f. 10, 2. This book supplies a charm to be spoken by +<p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> <i>Berachôth</i>, f. 10, 2. This book supplies a charm to be spoken by one who has forgotten his dream (f. 55, 2).</p></div> <div class="footnote"> @@ -13346,7 +13308,7 @@ one who has forgotten his dream (f. 55, 2).</p></div> <p><a name="Footnote_281_281" id="Footnote_281_281"></a><a href="#FNanchor_281_281"><span class="label">[281]</span></a> Dan. ii. 5, iii. 29. Theodot., εἰς ἀπωλείαν ἔσεσθε. Lit. "ye shall be made into limbs." The LXX. render it by διαμελίζομαι, <i>membratim concidor</i>, <i>in frusta fio</i>. Comp. Matt. xxiv. 51; Smith's <i>Assur-bani-pal</i>, p. 137. The word <i>haddam</i>, "a limb," seems to be of Persian origin—in -modern Persian <i>andam</i>. Hence the verb <i>hadîm</i> in the Targum of +modern Persian <i>andam</i>. Hence the verb <i>hadîm</i> in the Targum of 1 Kings xviii. 33. Comp. 2 Macc. i. 16, μέλη ποιεῖν.</p></div> <div class="footnote"> @@ -13379,14 +13341,14 @@ Eph. v. 16; Col. iv. 5).</p></div> <div class="footnote"> -<p><a name="Footnote_288_288" id="Footnote_288_288"></a><a href="#FNanchor_288_288"><span class="label">[288]</span></a> The word <i>Aramîth</i> may be (as Lenormant thinks) a gloss, as in +<p><a name="Footnote_288_288" id="Footnote_288_288"></a><a href="#FNanchor_288_288"><span class="label">[288]</span></a> The word <i>Aramîth</i> may be (as Lenormant thinks) a gloss, as in Ezra iv. 7.</p></div> <div class="footnote"> <p><a name="Footnote_289_289" id="Footnote_289_289"></a><a href="#FNanchor_289_289"><span class="label">[289]</span></a> A curious parallel is adduced by Behrmann (<i>Daniel</i>, p. 7). Rabia-ibn-nazr, King of Yemen, has a dream which he cannot recall, -and acts precisely as Nebuchadrezzar does (Wüstenfeld, p. 9).</p></div> +and acts precisely as Nebuchadrezzar does (Wüstenfeld, p. 9).</p></div> <div class="footnote"> @@ -13402,10 +13364,10 @@ and acts precisely as Nebuchadrezzar does (Wüstenfeld, p. 9).</p></div> ἀρχιμάγειρος. The title is perhaps taken from the story, which in this chapter is so prominently in the writer's mind, where the same title is given to Potiphar (Gen. xxxvii. 36). Comp. 2 Kings xxv. 8; Jer. -xxxix. 9. The name Arioch has been derived from <i>Erî-aku</i>, "servant +xxxix. 9. The name Arioch has been derived from <i>Erî-aku</i>, "servant of the moon-god" (<i>supra</i>, p. 49), but is found in Gen. xiv. 1 as the name of "the King of Ellasar." It is also found in Judith i. 6, "Arioch, King -of the Elymæans." An Erim-akû, King of Larsa, is found in cuneiform.</p></div> +of the Elymæans." An Erim-akû, King of Larsa, is found in cuneiform.</p></div> <div class="footnote"> @@ -13438,7 +13400,7 @@ cxxxix. 12; Neh. ix. 5; 1 Sam. ii. 8; Jer. xxxii. 19; Job xii. 22.</p></div> <div class="footnote"> -<p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> Here the new title <i>Gazerîm</i>, "prognosticators," is added to the +<p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> Here the new title <i>Gazerîm</i>, "prognosticators," is added to the others, and is equally vague. It may be derived from <i>Gazar</i>, "to cut"—that is, "to determine."</p></div> @@ -13473,7 +13435,7 @@ said to him, 'This is the world; and the four trees are the four "times" which are coming.' After the fourth comes, according to Persian doctrine, Sosiosh, the Saviour." Behrmann refers also to Bahman Yesht (Spiegel, <i>Eran. Alterth.</i>, ii. 152); the Laws of Manu -(Schröder, <i>Ind. Litt.</i>, 448); and Roth (<i>Mythos von den Weltaltern</i>, 1860).</p></div> +(Schröder, <i>Ind. Litt.</i>, 448); and Roth (<i>Mythos von den Weltaltern</i>, 1860).</p></div> <div class="footnote"> @@ -13493,7 +13455,7 @@ Bahman Yesht (Spiegel, <i>Eran. Alterth.</i>, ii. 152); the Laws of Manu <div class="footnote"> -<p><a name="Footnote_308_308" id="Footnote_308_308"></a><a href="#FNanchor_308_308"><span class="label">[308]</span></a> King of kings. Comp. Ezek. xxvi. 7; Ezra vii. 12; Isa. xxxvi. 4. It is the Babylonian <i>Shar-sharrâni</i>, or <i>Sharru-rabbu</i> (Behrmann). +<p><a name="Footnote_308_308" id="Footnote_308_308"></a><a href="#FNanchor_308_308"><span class="label">[308]</span></a> King of kings. Comp. Ezek. xxvi. 7; Ezra vii. 12; Isa. xxxvi. 4. It is the Babylonian <i>Shar-sharrâni</i>, or <i>Sharru-rabbu</i> (Behrmann). The Rabbis tried (impossibly) to construe this title, which they thought only suitable to God, with the following clause. But Nebuchadrezzar was so addressed (Ezek. xxvi. 7), as the Assyrian kings had been @@ -13517,7 +13479,7 @@ xxviii. 14. The LXX. and Theodotion mistakenly interpolate ἰχθ&# <div class="footnote"> <p><a name="Footnote_312_312" id="Footnote_312_312"></a><a href="#FNanchor_312_312"><span class="label">[312]</span></a> The interpretation is first found, amid a chaos of false exegesis, -in the Epistle of Barnabas, iv. 4, § 6.</p></div> +in the Epistle of Barnabas, iv. 4, § 6.</p></div> <div class="footnote"> @@ -13537,8 +13499,8 @@ O Media."</p></div> <div class="footnote"> <p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> See Isa. ii. 2, xxviii. 16; Matt. xxi. 42-44. "Le <i>mot</i> de Messie -n'est pas dans Daniel. Le mot de <i>Meshiach</i>, ix. 26, désigne l'autorité -(probablement sacerdotale) de la Judée" (Renan, <i>Hist.</i>, iv. 358).</p></div> +n'est pas dans Daniel. Le mot de <i>Meshiach</i>, ix. 26, désigne l'autorité +(probablement sacerdotale) de la Judée" (Renan, <i>Hist.</i>, iv. 358).</p></div> <div class="footnote"> @@ -13561,7 +13523,7 @@ kings. Comp. vii. 24.</p></div> <p><a name="Footnote_320_320" id="Footnote_320_320"></a><a href="#FNanchor_320_320"><span class="label">[320]</span></a> It may be paralleled by the legendary prostrations of Alexander the Great before the high priest Jaddua (Jos., <i>Antt.</i>, XI. viii. 5), and -of Edwin of Deira before Paulinus of York (Bæda, <i>Hist.</i>, ii. 14-16).</p></div> +of Edwin of Deira before Paulinus of York (Bæda, <i>Hist.</i>, ii. 14-16).</p></div> <div class="footnote"> @@ -13594,7 +13556,7 @@ priest: οὐ τοῦτον προ&# <p><a name="Footnote_326_326" id="Footnote_326_326"></a><a href="#FNanchor_326_326"><span class="label">[326]</span></a> Esther iii. 2. Comp. 1 Chron. xxvi. 30. This corresponds to what Xenophon calls αἱ ἐπὶ τὰς θύρας φοιτήσεις, and to our "right of -<i>entrée</i>."</p></div> +<i>entrée</i>."</p></div> <div class="footnote"> @@ -13652,12 +13614,12 @@ be a side-allusion here.</p></div> <div class="footnote"> -<p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> LXX. and Vulg., <i>satrapæ</i>. Comp. Ezra viii. 36; Esther iii. 12. +<p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> LXX. and Vulg., <i>satrapæ</i>. Comp. Ezra viii. 36; Esther iii. 12. Supposed to be the Persian <i>Khshatra-pāwan</i> (Bevan, p. 79).</p></div> <div class="footnote"> -<p><a name="Footnote_335_335" id="Footnote_335_335"></a><a href="#FNanchor_335_335"><span class="label">[335]</span></a> <i>Signî</i>, Babylonian word (Schrader, p. 411).</p></div> +<p><a name="Footnote_335_335" id="Footnote_335_335"></a><a href="#FNanchor_335_335"><span class="label">[335]</span></a> <i>Signî</i>, Babylonian word (Schrader, p. 411).</p></div> <div class="footnote"> @@ -13670,12 +13632,12 @@ Supposed to be the Persian <i>Khshatra-pāwan</i> (Bevan, p. 79).</p></div> <div class="footnote"> -<p><a name="Footnote_338_338" id="Footnote_338_338"></a><a href="#FNanchor_338_338"><span class="label">[338]</span></a> LXX., διοικηταί. Comp. Ezra vii. 21; but Grätz thinks there is a -mere scribe's mistake for the <i>gadbarî</i> of vv. 24 and 27.</p></div> +<p><a name="Footnote_338_338" id="Footnote_338_338"></a><a href="#FNanchor_338_338"><span class="label">[338]</span></a> LXX., διοικηταί. Comp. Ezra vii. 21; but Grätz thinks there is a +mere scribe's mistake for the <i>gadbarî</i> of vv. 24 and 27.</p></div> <div class="footnote"> -<p><a name="Footnote_339_339" id="Footnote_339_339"></a><a href="#FNanchor_339_339"><span class="label">[339]</span></a> This word is perhaps the old Persian <i>dàtabard</i>.</p></div> +<p><a name="Footnote_339_339" id="Footnote_339_339"></a><a href="#FNanchor_339_339"><span class="label">[339]</span></a> This word is perhaps the old Persian <i>dà tabard</i>.</p></div> <div class="footnote"> @@ -13699,7 +13661,7 @@ root is freely found in Assyrian inscriptions (<i>Karaz</i>, "an edict").</p></d <div class="footnote"> <p><a name="Footnote_344_344" id="Footnote_344_344"></a><a href="#FNanchor_344_344"><span class="label">[344]</span></a> See <i>supra</i>, p. 22. The <i>qar'na</i> (horn, κέρας) and <i>sab'ka</i> (σαμβύκη) -are in root both Greek and Aramean. The "pipe" (<i>mash'rôkîtha</i>) +are in root both Greek and Aramean. The "pipe" (<i>mash'rôkîtha</i>) is Semitic. Brandig tries to prove that even in Nebuchadrezzar's time these three Greek names (even the <i>symphonia</i>) had been borrowed by the Babylonians from the Greeks; but the combined weight of @@ -13715,7 +13677,7 @@ philological authority is against him.</p></div> <div class="footnote"> -<p><a name="Footnote_347_347" id="Footnote_347_347"></a><a href="#FNanchor_347_347"><span class="label">[347]</span></a> <i>Akaloo Qar'tsîhîn.</i></p></div> +<p><a name="Footnote_347_347" id="Footnote_347_347"></a><a href="#FNanchor_347_347"><span class="label">[347]</span></a> <i>Akaloo Qar'tsîhîn.</i></p></div> <div class="footnote"> @@ -13724,9 +13686,9 @@ and is frequent as a Syriac and Arabic idiom" (Fuller).</p></div> <div class="footnote"> -<p><a name="Footnote_349_349" id="Footnote_349_349"></a><a href="#FNanchor_349_349"><span class="label">[349]</span></a> Jerome emphasises the element of jealousy, "Quos prætulisti +<p><a name="Footnote_349_349" id="Footnote_349_349"></a><a href="#FNanchor_349_349"><span class="label">[349]</span></a> Jerome emphasises the element of jealousy, "Quos prætulisti nobis et <i>captivos ac servos principes fecisti</i>, ii <i>elati in superbiam</i> tua -præcepta contemnunt."</p></div> +præcepta contemnunt."</p></div> <div class="footnote"> @@ -13767,17 +13729,17 @@ Greek word is κάμινος (Matt. xiii. 42), "a c <div class="footnote"> <p><a name="Footnote_357_357" id="Footnote_357_357"></a><a href="#FNanchor_357_357"><span class="label">[357]</span></a> It seems very needless to introduce here, as Mr. Deane does in -Bishop Ellicott's commentary, the notion of the seven <i>Maskîm</i> or +Bishop Ellicott's commentary, the notion of the seven <i>Maskîm</i> or demons of Babylonian mythology. In the Song of the Three Children -the flames stream out forty-nine (7 × 7) cubits. Comp. Isa. xxx. 26.</p></div> +the flames stream out forty-nine (7 × 7) cubits. Comp. Isa. xxx. 26.</p></div> <div class="footnote"> <p><a name="Footnote_358_358" id="Footnote_358_358"></a><a href="#FNanchor_358_358"><span class="label">[358]</span></a> The meaning of these articles of dress is only conjectural: they -are—(1) <i>Sarbālîn</i>, perhaps "trousers," LXX. σαραβάροι, Vulg. <i>braccæ</i>; -(2) <i>Patîsh</i>, LXX. τιάραι, Vulg. <i>tiaræ</i>; (3) <i>Kar'bla</i>, LXX. περικνημῖδες, +are—(1) <i>Sarbālîn</i>, perhaps "trousers," LXX. σαραβάροι, Vulg. <i>braccæ</i>; +(2) <i>Patîsh</i>, LXX. τιάραι, Vulg. <i>tiaræ</i>; (3) <i>Kar'bla</i>, LXX. περικνημῖδες, Vulg. <i>calceamenta</i>. It is useless to repeat all the guesses. <i>Sarbala</i> -is a "tunic" in the Talmud, Arab. <i>sirbal</i>; and some connect <i>Patîsh</i> +is a "tunic" in the Talmud, Arab. <i>sirbal</i>; and some connect <i>Patîsh</i> with the Greek πέτασος. Judging from Assyrian and Babylonian dress as represented on the monuments, the youths were probably clad in turbans (the Median καυνάκη), an inner tunic (the Median @@ -13789,7 +13751,7 @@ slippers. It was said to be borrowed from the dress of Semiramis.</p></div> <div class="footnote"> -<p><a name="Footnote_359_359" id="Footnote_359_359"></a><a href="#FNanchor_359_359"><span class="label">[359]</span></a> Chald., <i>haddab'rîn</i>; LXX., οἱ φίλοι τοῦ βασιλέως.</p></div> +<p><a name="Footnote_359_359" id="Footnote_359_359"></a><a href="#FNanchor_359_359"><span class="label">[359]</span></a> Chald., <i>haddab'rîn</i>; LXX., οἱ φίλοι τοῦ βασιλέως.</p></div> <div class="footnote"> @@ -13837,7 +13799,7 @@ metaphoric allusions.</p></div> <div class="footnote"> -<p><a name="Footnote_367_367" id="Footnote_367_367"></a><a href="#FNanchor_367_367"><span class="label">[367]</span></a> <i>Vay. Rab.</i>, xxv. 1 (Wünsche, <i>Bibliotheca Rabbinica</i>).</p></div> +<p><a name="Footnote_367_367" id="Footnote_367_367"></a><a href="#FNanchor_367_367"><span class="label">[367]</span></a> <i>Vay. Rab.</i>, xxv. 1 (Wünsche, <i>Bibliotheca Rabbinica</i>).</p></div> <div class="footnote"> @@ -13849,7 +13811,7 @@ metaphoric allusions.</p></div> <div class="footnote"> -<p><a name="Footnote_370_370" id="Footnote_370_370"></a><a href="#FNanchor_370_370"><span class="label">[370]</span></a> Jos., <i>Antt.</i>, XII. iii. 3; Jahn, <i>Hebr. Commonwealth</i>, § xc.</p></div> +<p><a name="Footnote_370_370" id="Footnote_370_370"></a><a href="#FNanchor_370_370"><span class="label">[370]</span></a> Jos., <i>Antt.</i>, XII. iii. 3; Jahn, <i>Hebr. Commonwealth</i>, § xc.</p></div> <div class="footnote"> @@ -13881,7 +13843,7 @@ narrative which contains <i>scarcely anything specifically Babylonian</i>."</p>< <div class="footnote"> -<p><a name="Footnote_375_375" id="Footnote_375_375"></a><a href="#FNanchor_375_375"><span class="label">[375]</span></a> <i>Præp. Ev.</i>, lx. 41.</p></div> +<p><a name="Footnote_375_375" id="Footnote_375_375"></a><a href="#FNanchor_375_375"><span class="label">[375]</span></a> <i>Præp. Ev.</i>, lx. 41.</p></div> <div class="footnote"> @@ -13940,12 +13902,12 @@ its destruction completed in one hour.</p></div> <div class="footnote"> -<p><a name="Footnote_388_388" id="Footnote_388_388"></a><a href="#FNanchor_388_388"><span class="label">[388]</span></a> Dr. A. Kohut, <i>Die jüdische Angelologie</i>, p. 6, n. 17.</p></div> +<p><a name="Footnote_388_388" id="Footnote_388_388"></a><a href="#FNanchor_388_388"><span class="label">[388]</span></a> Dr. A. Kohut, <i>Die jüdische Angelologie</i>, p. 6, n. 17.</p></div> <div class="footnote"> <p><a name="Footnote_389_389" id="Footnote_389_389"></a><a href="#FNanchor_389_389"><span class="label">[389]</span></a> For a full examination of the subject see Oehler, <i>Theol. of the -O. T.</i>, § 59, pp. 195 ff.; Schultz, <i>Alttest. Theol.</i>, p. 555; Hamburger, +O. T.</i>, § 59, pp. 195 ff.; Schultz, <i>Alttest. Theol.</i>, p. 555; Hamburger, <i>Real-Encycl.</i>, i., <i>s.v.</i> "Engel"; Professor Fuller, <i>Speaker's Commentary</i>, on the Apocrypha, Tobit, i., 171-183.</p></div> @@ -13960,7 +13922,7 @@ on the Apocrypha, Tobit, i., 171-183.</p></div> <div class="footnote"> <p><a name="Footnote_392_392" id="Footnote_392_392"></a><a href="#FNanchor_392_392"><span class="label">[392]</span></a> The Jewish tradition admits that the names of the angels came -from Persia (<i>Rosh Hashanah</i>, f. 56, 1; <i>Bereshîth Rabba</i>, c. 48; +from Persia (<i>Rosh Hashanah</i>, f. 56, 1; <i>Bereshîth Rabba</i>, c. 48; Riehm, <i>R. W. B.</i>, i. 381).</p></div> <div class="footnote"> @@ -13993,7 +13955,7 @@ iii. 494: "Eveniat nostris hostibus ille color."</p></div> <div class="footnote"> -<p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> In the <i>Mishnah</i> often <i>Shamayîm</i>; N. T., ἡ βασίλεια τῶν οὐρανῶν.</p></div> +<p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> In the <i>Mishnah</i> often <i>Shamayîm</i>; N. T., ἡ βασίλεια τῶν οὐρανῶν.</p></div> <div class="footnote"> @@ -14007,7 +13969,7 @@ tranquillity"; but Ewald reads <i>arukah</i>, "healing" (Isa. lviii. 8), for <div class="footnote"> -<p><a name="Footnote_402_402" id="Footnote_402_402"></a><a href="#FNanchor_402_402"><span class="label">[402]</span></a> <i>Berachôth</i>, f. 10, 2; f. 57, 2.</p></div> +<p><a name="Footnote_402_402" id="Footnote_402_402"></a><a href="#FNanchor_402_402"><span class="label">[402]</span></a> <i>Berachôth</i>, f. 10, 2; f. 57, 2.</p></div> <div class="footnote"> @@ -14024,7 +13986,7 @@ ethical question involved is discussed by Calvin, <i>Instt.</i>, iii. 4; Bellarm <div class="footnote"> -<p><a name="Footnote_405_405" id="Footnote_405_405"></a><a href="#FNanchor_405_405"><span class="label">[405]</span></a> It is now called Kasr, but the Arabs call it <i>Mujelibé</i>, "The +<p><a name="Footnote_405_405" id="Footnote_405_405"></a><a href="#FNanchor_405_405"><span class="label">[405]</span></a> It is now called Kasr, but the Arabs call it <i>Mujelibé</i>, "The Ruined."</p></div> <div class="footnote"> @@ -14050,7 +14012,7 @@ is of no importance.</p></div> <div class="footnote"> -<p><a name="Footnote_410_410" id="Footnote_410_410"></a><a href="#FNanchor_410_410"><span class="label">[410]</span></a> Psalm cxxiii. 1. See Eurypides, <i>Bacchæ</i>, 699.</p></div> +<p><a name="Footnote_410_410" id="Footnote_410_410"></a><a href="#FNanchor_410_410"><span class="label">[410]</span></a> Psalm cxxiii. 1. See Eurypides, <i>Bacchæ</i>, 699.</p></div> <div class="footnote"> @@ -14089,7 +14051,7 @@ is common in later Jewish writers.</p></div> <p><a name="Footnote_418_418" id="Footnote_418_418"></a><a href="#FNanchor_418_418"><span class="label">[418]</span></a> The question has already been fully discussed (<i>supra</i>, pp. 54-57). The apologists say that—<br /> <br />1. Belshazzar was <i>Evil-merodach</i> (Niebuhr, Wolff, Bishop Westcott, -Zöckler, Keil, etc.), as the son of Nebuchadrezzar (Dan. v. 2, 11, 18, +Zöckler, Keil, etc.), as the son of Nebuchadrezzar (Dan. v. 2, 11, 18, 22), and his successor (Baruch i. 11, 12, where he is called Balthasar, as in the LXX.). The identification is impossible (see Dan. v. 28, 31); for Evil-merodach (<span class="smcap">b.c.</span> 561) was murdered by his brother-in-law Neriglissar (<span class="smcap">b.c.</span> 559). Besides, the Jews were well acquainted with @@ -14107,7 +14069,7 @@ relationship between him and Nebuchadrezzar, nor does Cyrus in his records make the most distant allusion to him. The attempt to identify Nebuchadrezzar with an unknown Marduk-sar-utsur, mentioned in Babylonian tablets, breaks down; for Mr. Boscawen (<i>Soc. -Bibl.</i>, in § vi., p. 108) finds that he reigned <i>before</i> Nabunaid. Further, +Bibl.</i>, in § vi., p. 108) finds that he reigned <i>before</i> Nabunaid. Further, the son of Nabunaid perished, not in Babylon, but in Accad.</p></div> <div class="footnote"> @@ -14119,12 +14081,12 @@ vessels, and the vials, and the censers of gold.... He took also the silver and the gold, and the precious vessels: also he took the hidden treasures which he found," etc. Comp. 2 Macc. v. 11-14; Diod. Sic., XXXI. i. 48. The value of precious metals which he carried off was estimated at one thousand eight hundred silver talents—about -£350,000 (2 Macc. v. 21).</p></div> +£350,000 (2 Macc. v. 21).</p></div> <div class="footnote"> <p><a name="Footnote_420_420" id="Footnote_420_420"></a><a href="#FNanchor_420_420"><span class="label">[420]</span></a> The LXX. says "two thousand." Comp. Esther i. 3, 4. Jerome -adds, "Unusquisque secundum suam bibit ætatem."</p></div> +adds, "Unusquisque secundum suam bibit ætatem."</p></div> <div class="footnote"> @@ -14155,7 +14117,7 @@ None others are present except the attendant eunuchs.</p></div> <div class="footnote"> <p><a name="Footnote_426_426" id="Footnote_426_426"></a><a href="#FNanchor_426_426"><span class="label">[426]</span></a> The Babylonians were notorious for drunken revels. Q. Curt., -V. i., "Babylonii maxime in vinum et quæ ebrietatem sequuntur, effusi +V. i., "Babylonii maxime in vinum et quæ ebrietatem sequuntur, effusi sunt."</p></div> <div class="footnote"> @@ -14208,12 +14170,12 @@ Ov., <i>Met.</i>, ii. 180, "genua intremuere timore."</p></div> <p><a name="Footnote_437_437" id="Footnote_437_437"></a><a href="#FNanchor_437_437"><span class="label">[437]</span></a> Doubtless suggested by Gen. xli. 42 (comp. Herod., iii. 20; Xen., <i>Anab.</i>, I. ii. 27; <i>Cyrop.</i>, VIII. v. 18), as other parts of Daniel's story recall that of Joseph. Comp. Esther vi. 8, 9. The word for "scarlet" -or red-purple is <i>argona</i>. The word for "chain" (<i>Q'rî. ham'nîka</i>) is +or red-purple is <i>argona</i>. The word for "chain" (<i>Q'rî. ham'nîka</i>) is in Theodotion rendered μανιάκης, and occurs in later Aramaic. The phrase rendered "third ruler" is very uncertain. The inference drawn from it in the <i>Speaker's Commentary</i>—that Nabunaid was king, and Belshazzar second ruler—is purely nugatory. For the Hebrew -word <i>taltî</i> cannot mean "third," which would be תְּלִיתַי. Ewald and +word <i>taltî</i> cannot mean "third," which would be תְּלִיתַי. Ewald and most Hebraists take it to mean "rule, as one of the board of three." For "triumvir" comp. vi. 2.</p></div> @@ -14230,7 +14192,7 @@ murder of Neriglissar.</p></div> <div class="footnote"> -<p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> The word <i>Qistrîn</i>, "knots," may mean "hard questions"; but Mr. +<p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> The word <i>Qistrîn</i>, "knots," may mean "hard questions"; but Mr. Bevan (p. 104) thinks there may be an allusion to knots used as magic spells. (Comp. Sen., <i>Œdip.</i>, 101, "<i>Nodosa</i> sortis verba et <i>implexos</i> dolos.") He quotes Al-Baidawi on the Koran, lxiii. 4, who says that @@ -14245,7 +14207,7 @@ See <i>Records of the Past</i>, iii. 141; and Duke, <i>Rabb. Blumenlehre</i>, 23 <div class="footnote"> -<p><a name="Footnote_442_442" id="Footnote_442_442"></a><a href="#FNanchor_442_442"><span class="label">[442]</span></a> The <i>Menê</i> is repeated for emphasis. In the <i>Upharsîn</i> (ver. 25) +<p><a name="Footnote_442_442" id="Footnote_442_442"></a><a href="#FNanchor_442_442"><span class="label">[442]</span></a> The <i>Menê</i> is repeated for emphasis. In the <i>Upharsîn</i> (ver. 25) the <i>u</i> is merely the "and," and the word is slightly altered, perhaps to make the paronomasia with "Persians" more obvious. According to Buxtorf and Gesenius, <i>peras</i>, in the sense of "divide," is very rare @@ -14253,12 +14215,12 @@ in the Targums.</p></div> <div class="footnote"> -<p><a name="Footnote_443_443" id="Footnote_443_443"></a><a href="#FNanchor_443_443"><span class="label">[443]</span></a> <i>Journal Asiatique</i>, 1886. (Comp. Nöldeke, <i>Ztschr. für Assyriologie</i>, +<p><a name="Footnote_443_443" id="Footnote_443_443"></a><a href="#FNanchor_443_443"><span class="label">[443]</span></a> <i>Journal Asiatique</i>, 1886. (Comp. Nöldeke, <i>Ztschr. für Assyriologie</i>, i. 414-418; Kamphausen, p. 46.) It is M. Clermont-Ganneau who has the credit of discovering what seems to be the true interpretation -of these mysterious words. <i>M'nê</i> (Heb. <i>Maneh</i>) is the Greek μνᾶ, +of these mysterious words. <i>M'nê</i> (Heb. <i>Maneh</i>) is the Greek μνᾶ, Lat. <i>mina</i>, which the Greeks borrowed from the Assyrians. <i>Tekel</i> -(in the Targum of Onkelos <i>tîkla</i>) is the Hebrew <i>shekel</i>. In the +(in the Targum of Onkelos <i>tîkla</i>) is the Hebrew <i>shekel</i>. In the <i>Mishnah</i> a half-mina is called <i>peras</i>, and an Assyrian weight in the British Museum bears the inscription <i>perash</i> in the Aramaic character. (See Bevan, p. 106; Schrader, <i>s.v.</i> "Mene" in Riehm, <i>R.W.B.</i>) <i>Peres</i> @@ -14312,7 +14274,7 @@ name among the Greeks."</p></div> <div class="footnote"> <p><a name="Footnote_448_448" id="Footnote_448_448"></a><a href="#FNanchor_448_448"><span class="label">[448]</span></a> <i>Antt.</i>, X. xi. 4. This was the view of Vitringa, Bertholdt, -Gesenius, Winer, Keil, Hengstenberg, Hävernick, etc.</p></div> +Gesenius, Winer, Keil, Hengstenberg, Hävernick, etc.</p></div> <div class="footnote"> @@ -14393,7 +14355,7 @@ Babel.</p></div> <div class="footnote"> -<p><a name="Footnote_467_467" id="Footnote_467_467"></a><a href="#FNanchor_467_467"><span class="label">[467]</span></a> <i>Bereshîth Rabba</i>, § 68.</p></div> +<p><a name="Footnote_467_467" id="Footnote_467_467"></a><a href="#FNanchor_467_467"><span class="label">[467]</span></a> <i>Bereshîth Rabba</i>, § 68.</p></div> <div class="footnote"> @@ -14474,7 +14436,7 @@ Habakkuk.</p></div> <div class="footnote"> <p><a name="Footnote_482_482" id="Footnote_482_482"></a><a href="#FNanchor_482_482"><span class="label">[482]</span></a> Heb., <i>dachavān</i>; R.V., "instruments of music"; R.V. marg., -"dancing-girls"; Gesenius, Zöckler, etc., "concubines."</p></div> +"dancing-girls"; Gesenius, Zöckler, etc., "concubines."</p></div> <div class="footnote"> @@ -14512,7 +14474,7 @@ persecution of the Christians by Nero.</p></div> <div class="footnote"> -<p><a name="Footnote_489_489" id="Footnote_489_489"></a><a href="#FNanchor_489_489"><span class="label">[489]</span></a> St. Ephræm Syrus says, "The sea is the world." Isa. xvii. 12, +<p><a name="Footnote_489_489" id="Footnote_489_489"></a><a href="#FNanchor_489_489"><span class="label">[489]</span></a> St. Ephræm Syrus says, "The sea is the world." Isa. xvii. 12, xxvii. 1, xxxii. 2. But compare Dan. vii. 17; Ezek. xxix. 3; Rev. xiii. 1, xvii. 1-8, xxi. 1.</p></div> @@ -14566,7 +14528,7 @@ iv. 19.</p></div> <div class="footnote"> -<p><a name="Footnote_500_500" id="Footnote_500_500"></a><a href="#FNanchor_500_500"><span class="label">[500]</span></a> The use of <i>enôsh</i>—not <i>eesh</i>—indicates chastening and weakness.</p></div> +<p><a name="Footnote_500_500" id="Footnote_500_500"></a><a href="#FNanchor_500_500"><span class="label">[500]</span></a> The use of <i>enôsh</i>—not <i>eesh</i>—indicates chastening and weakness.</p></div> <div class="footnote"> @@ -14599,7 +14561,7 @@ died <span class="smcap">b.c.</span> 323.</p></div> <div class="footnote"> -<p><a name="Footnote_507_507" id="Footnote_507_507"></a><a href="#FNanchor_507_507"><span class="label">[507]</span></a> This was the interpretation given by the great father Ephræm +<p><a name="Footnote_507_507" id="Footnote_507_507"></a><a href="#FNanchor_507_507"><span class="label">[507]</span></a> This was the interpretation given by the great father Ephræm Syrus in the first century. Hitzig, Kuenen, and others count from Alexander the Great, and omit Ptolemy Philometor.</p></div> @@ -14624,7 +14586,7 @@ King of Armenia. The critics who begin the ten kings with Alexander the Great count Seleucus IV. (Philopator) as one of the three who were supplanted by Antiochus. Von Gutschmid counts as one of the three a younger brother of Demetrius, said to have been murdered by -Antiochus (Müller, <i>Fr. Hist. Græc.</i>, iv. 558).</p></div> +Antiochus (Müller, <i>Fr. Hist. Græc.</i>, iv. 558).</p></div> <div class="footnote"> @@ -14645,7 +14607,7 @@ took Jerusalem by stratagem.</p></div> <div class="footnote"> -<p><a name="Footnote_515_515" id="Footnote_515_515"></a><a href="#FNanchor_515_515"><span class="label">[515]</span></a> Jahn, <i>Hebr. Commonwealth</i>, § xciv.; Ewald, <i>Hist. of Isr.</i>, v. +<p><a name="Footnote_515_515" id="Footnote_515_515"></a><a href="#FNanchor_515_515"><span class="label">[515]</span></a> Jahn, <i>Hebr. Commonwealth</i>, § xciv.; Ewald, <i>Hist. of Isr.</i>, v. 293-300.</p></div> <div class="footnote"> @@ -14659,7 +14621,7 @@ of their fathers, but liking the glory of the Grecians best of all."</p></div> <div class="footnote"> <p><a name="Footnote_517_517" id="Footnote_517_517"></a><a href="#FNanchor_517_517"><span class="label">[517]</span></a> 1 Macc. i. 29-40; 2 Macc. v. 24-26; Jos., <i>Antt.</i>, XII. v. 4. Comp. -Dan. xi. 30, 31. See Schürer, i. 155 ff.</p></div> +Dan. xi. 30, 31. See Schürer, i. 155 ff.</p></div> <div class="footnote"> @@ -14674,8 +14636,8 @@ XII. v. 4; Dan. xi. 31.</p></div> <div class="footnote"> <p><a name="Footnote_520_520" id="Footnote_520_520"></a><a href="#FNanchor_520_520"><span class="label">[520]</span></a> Maccabee perhaps means "the Hammerer" (comp. the names -Charles <i>Martel</i> and <i>Malleus hæreticorum</i>). Simeon was called -<i>Tadshî</i>, "he increases" (? Gk., Θασσίς).</p></div> +Charles <i>Martel</i> and <i>Malleus hæreticorum</i>). Simeon was called +<i>Tadshî</i>, "he increases" (? Gk., Θασσίς).</p></div> <div class="footnote"> @@ -14699,7 +14661,7 @@ Polybius, xxxi. 11; Jos., <i>Antt.</i>, XII. ix. 1, 2.</p></div> <p><a name="Footnote_525_525" id="Footnote_525_525"></a><a href="#FNanchor_525_525"><span class="label">[525]</span></a> Polybius, <i>De Virt. et Vit.</i>, Exc. Vales, p. 144; Q. Curtius, v. 13; Strabo, xi. 522; Appian, <i>Syriaca</i>, xlvi. 80; 1 Macc. vi.; 2 Macc. ix.; Jos., <i>Antt.</i>, XII. ix. 1; Prideaux, ii. 217; Jahn, <i>Hebr. Commonwealth</i> -§ xcvi.</p></div> +§ xcvi.</p></div> <div class="footnote"> @@ -14741,7 +14703,7 @@ people of God, and so Hofmann, Hitzig, Meinhold, etc. See Behrmann, <div class="footnote"> -<p><a name="Footnote_533_533" id="Footnote_533_533"></a><a href="#FNanchor_533_533"><span class="label">[533]</span></a> Dan. iv. 3, 34, vi. 26. See Schürer, ii. 247; Wellhausen, <i>Die +<p><a name="Footnote_533_533" id="Footnote_533_533"></a><a href="#FNanchor_533_533"><span class="label">[533]</span></a> Dan. iv. 3, 34, vi. 26. See Schürer, ii. 247; Wellhausen, <i>Die Pharis. u. Sadd.</i>, 24 ff.</p></div> <div class="footnote"> @@ -14754,7 +14716,7 @@ Pharis. u. Sadd.</i>, 24 ff.</p></div> <div class="footnote"> -<p><a name="Footnote_536_536" id="Footnote_536_536"></a><a href="#FNanchor_536_536"><span class="label">[536]</span></a> See Schürer, ii. 138-187, "The Messianic Hope": he refers to Ecclus. +<p><a name="Footnote_536_536" id="Footnote_536_536"></a><a href="#FNanchor_536_536"><span class="label">[536]</span></a> See Schürer, ii. 138-187, "The Messianic Hope": he refers to Ecclus. xxxii. 18, 19, xxxiii. 1-11, xl. 13, l. 24; Judith xvi. 12; 2 Macc. ii. 18; Baruch ii. 27-35; Tobit xiii, 11-18; Wisdom iii. 8, v. 1, etc. The Messianic King appears more distinctly in <i>Orac. Sibyll.</i>, iii.; in parts of the Book of Enoch (of which, however, xlv.-lvii. are of unknown @@ -14770,7 +14732,7 @@ tomb of Daniel has long been revered at Shushan.</p></div> <div class="footnote"> -<p><a name="Footnote_538_538" id="Footnote_538_538"></a><a href="#FNanchor_538_538"><span class="label">[538]</span></a> Pers., <i>baru</i>; Skr., <i>bura</i>; Assyr., <i>birtu</i>; Gk., βάρις. Comp. Æsch., +<p><a name="Footnote_538_538" id="Footnote_538_538"></a><a href="#FNanchor_538_538"><span class="label">[538]</span></a> Pers., <i>baru</i>; Skr., <i>bura</i>; Assyr., <i>birtu</i>; Gk., βάρις. Comp. Æsch., <i>Pers.</i>, 554; Herod., ii. 96.</p></div> <div class="footnote"> @@ -14783,12 +14745,12 @@ Both the LXX. and Theodotion omit the word Ulai.</p></div> <div class="footnote"> -<p><a name="Footnote_540_540" id="Footnote_540_540"></a><a href="#FNanchor_540_540"><span class="label">[540]</span></a> "Susianam ab Elymaide disterminat amnis Eulæus" (Plin., <i>H. N.</i>, +<p><a name="Footnote_540_540" id="Footnote_540_540"></a><a href="#FNanchor_540_540"><span class="label">[540]</span></a> "Susianam ab Elymaide disterminat amnis Eulæus" (Plin., <i>H. N.</i>, vi. 27).</p></div> <div class="footnote"> -<p><a name="Footnote_541_541" id="Footnote_541_541"></a><a href="#FNanchor_541_541"><span class="label">[541]</span></a> See Loftus, <i>Chaldæa</i>, p. 346, who visited Shush in 1854; +<p><a name="Footnote_541_541" id="Footnote_541_541"></a><a href="#FNanchor_541_541"><span class="label">[541]</span></a> See Loftus, <i>Chaldæa</i>, p. 346, who visited Shush in 1854; Herzog, <i>R. E.</i>, <i>s.v.</i> "Susa." A tile was found by Layard at Kuyunjik representing a large city between two rivers. It probably represents Susa. Loftus says that the city stood between the Choaspes and @@ -14799,7 +14761,7 @@ the Kopratas (now the Dizful).</p></div> <p><a name="Footnote_542_542" id="Footnote_542_542"></a><a href="#FNanchor_542_542"><span class="label">[542]</span></a> The Latin word for "to butt" is <i>arietare</i>, from <i>aries</i>, "a ram." It butts in three directions (comp. Dan. vii. 5). Its conquests in the East were apart from the writer's purpose. Crœsus called the Persians -ὑβρισταί, and Æschylus ὑπέρκομποι ἄγαν, <i>Pers.</i>, 795 (Stuart). For +ὑβρισταί, and Æschylus ὑπέρκομποι ἄγαν, <i>Pers.</i>, 795 (Stuart). For horns as the symbol of strength see Amos vi. 13; Psalm lxxv. 5.</p></div> <div class="footnote"> @@ -14818,7 +14780,7 @@ xxxii. 24).</p></div> <div class="footnote"> <p><a name="Footnote_546_546" id="Footnote_546_546"></a><a href="#FNanchor_546_546"><span class="label">[546]</span></a> A.V., "four <i>notable</i> horns"; but the word <i>chazoth</i> means literally -"a sight of four"—<i>i.e.</i>, "four <i>other</i> horns" (comp. ver. 8). Grätz +"a sight of four"—<i>i.e.</i>, "four <i>other</i> horns" (comp. ver. 8). Grätz reads <i>achēroth</i>; LXX., ἕτερα τέσσαρα (comp. xi. 4).</p></div> <div class="footnote"> @@ -14827,9 +14789,9 @@ reads <i>achēroth</i>; LXX., ἕτερα τέ& <div class="footnote"> -<p><a name="Footnote_548_548" id="Footnote_548_548"></a><a href="#FNanchor_548_548"><span class="label">[548]</span></a> <i>Hatstsebî</i>. Comp. xi. 45; Ezek. xx. 6; Jer. iii. 19; Zech. vii. 14; +<p><a name="Footnote_548_548" id="Footnote_548_548"></a><a href="#FNanchor_548_548"><span class="label">[548]</span></a> <i>Hatstsebî</i>. Comp. xi. 45; Ezek. xx. 6; Jer. iii. 19; Zech. vii. 14; Psalm cvi. 24. The Rabbis make the word mean "the gazelle" for -fanciful reasons (<i>Taanîth</i>, 69, <i>a</i>).</p></div> +fanciful reasons (<i>Taanîth</i>, 69, <i>a</i>).</p></div> <div class="footnote"> @@ -14839,10 +14801,10 @@ but next the Israelites (Exod. vii. 4).</p></div> <div class="footnote"> -<p><a name="Footnote_550_550" id="Footnote_550_550"></a><a href="#FNanchor_550_550"><span class="label">[550]</span></a> So in the Hebrew margin (<i>Q'rî</i>), followed by Theodoret and -Ewald; but in the text (<i>Kethîbh</i>) it is, "by him the daily was +<p><a name="Footnote_550_550" id="Footnote_550_550"></a><a href="#FNanchor_550_550"><span class="label">[550]</span></a> So in the Hebrew margin (<i>Q'rî</i>), followed by Theodoret and +Ewald; but in the text (<i>Kethîbh</i>) it is, "by him the daily was abolished"; and with this reading the Peshito and Vulgate agree. -<i>Hattamîd</i>, "the daily" sacrifice; LXX., ἐνδελεχισμός; Numb. xxviii. 3; +<i>Hattamîd</i>, "the daily" sacrifice; LXX., ἐνδελεχισμός; Numb. xxviii. 3; 1 Macc. i. 39, 45, iii. 45.</p></div> <div class="footnote"> @@ -14876,7 +14838,7 @@ means "man of God." In Tobit iii. 17 Raphael is mentioned; in 2 Esdras v. 20, Uriel. This is the first mention of any angel's name. Michael is the highest archangel (Weber, <i>System.</i>, 162 ff.), and in Jewish angelology Gabriel is identified with the Holy Spirit (<i>Ruach -Haqqodesh</i>). As such he appears in the Qurân, ii. 91 (Behrmann).</p></div> +Haqqodesh</i>). As such he appears in the Qurân, ii. 91 (Behrmann).</p></div> <div class="footnote"> @@ -14934,8 +14896,8 @@ of the Babylonian Empire.</p></div> <div class="footnote"> <p><a name="Footnote_566_566" id="Footnote_566_566"></a><a href="#FNanchor_566_566"><span class="label">[566]</span></a> The <i>fury</i> of the he-goat represents the vengeance cherished by -the Greeks against Persia since the old days of Marathon, Thermopylæ, -Salamis, Platæa, and Mycale. Persia had invaded Greece +the Greeks against Persia since the old days of Marathon, Thermopylæ, +Salamis, Platæa, and Mycale. Persia had invaded Greece under Mardonius (<span class="smcap">b.c.</span> 492), under Datis and Artaphernes (<span class="smcap">b.c.</span> 490), and under Xerxes (<span class="smcap">b.c.</span> 480).</p></div> @@ -15009,7 +14971,7 @@ Luke ix. 32; Acts ix. 4, etc. Comp. xii. 8; Jer. xxxii. 14, and <div class="footnote"> -<p><a name="Footnote_580_580" id="Footnote_580_580"></a><a href="#FNanchor_580_580"><span class="label">[580]</span></a> Comp. Gen. i. 5; 2 Cor. xi. 25. The word <i>tamîd</i> includes both the +<p><a name="Footnote_580_580" id="Footnote_580_580"></a><a href="#FNanchor_580_580"><span class="label">[580]</span></a> Comp. Gen. i. 5; 2 Cor. xi. 25. The word <i>tamîd</i> includes both the morning and evening sacrifice (Exod. xxix. 41). Pusey says (p. 220), "The shift of halving the days is one of those monsters which have disgraced scientific expositions 'of Hebrew.'" Yet this is the view @@ -15035,7 +14997,7 @@ magnitude of the fraction" (Bevan, p. 127).</p></div> <p><a name="Footnote_584_584" id="Footnote_584_584"></a><a href="#FNanchor_584_584"><span class="label">[584]</span></a> See on this period Diod. Sic., <i>Fr.</i>, xxvi. 79; Liv., xlii. 29; Polyb., <i>Legat.</i>, 71; Justin, xxxiv. 2; Jer., <i>Comm. in Dan.</i>, xi. 22; Jahn, -<i>Hebr. Commonwealth</i>, § xciv.; Prideaux, <i>Connection</i>, ii. 146.</p></div> +<i>Hebr. Commonwealth</i>, § xciv.; Prideaux, <i>Connection</i>, ii. 146.</p></div> <div class="footnote"> @@ -15052,7 +15014,7 @@ different authorities.</p></div> <div class="footnote"> -<p><a name="Footnote_588_588" id="Footnote_588_588"></a><a href="#FNanchor_588_588"><span class="label">[588]</span></a> Achashverosh, Esther viii. 10; perhaps connected with <i>Kshajârsha</i>, +<p><a name="Footnote_588_588" id="Footnote_588_588"></a><a href="#FNanchor_588_588"><span class="label">[588]</span></a> Achashverosh, Esther viii. 10; perhaps connected with <i>Kshajârsha</i>, "eye of the kingdom" (<i>Corp. Inscr. Sem.</i>, ii. 125).</p></div> <div class="footnote"> @@ -15242,24 +15204,24 @@ xiv. 6—cherubim and seraphim have wings.</p></div> <div class="footnote"> <p><a name="Footnote_602_602" id="Footnote_602_602"></a><a href="#FNanchor_602_602"><span class="label">[602]</span></a> In the time of the historic Daniel, as in the brief three and a -half years of Antiochus, the <i>tamîd</i> had ceased.</p></div> +half years of Antiochus, the <i>tamîd</i> had ceased.</p></div> <div class="footnote"> -<p><a name="Footnote_603_603" id="Footnote_603_603"></a><a href="#FNanchor_603_603"><span class="label">[603]</span></a> ix. 23. Heb., <i>eesh hamudôth</i>; Vulg., <i>vir desideriorum</i>, "a man of +<p><a name="Footnote_603_603" id="Footnote_603_603"></a><a href="#FNanchor_603_603"><span class="label">[603]</span></a> ix. 23. Heb., <i>eesh hamudôth</i>; Vulg., <i>vir desideriorum</i>, "a man of desires"; Theodot., ἀνὴρ ἐπιθυμιῶν. Comp. x. 11, 19, and Jer. xxxi. 20, where "a pleasant child" is "a son of caresses"; and the "<i>amor et -deliciæ generis humani</i>" applied to Titus; and the names David, +deliciæ generis humani</i>" applied to Titus; and the names David, Jedidiah, "beloved of Jehovah." The LXX. render the word ἐλεεινός, "an object of pity."</p></div> <div class="footnote"> -<p><a name="Footnote_604_604" id="Footnote_604_604"></a><a href="#FNanchor_604_604"><span class="label">[604]</span></a> Daniel used <i>Shabuîm</i> for weeks, not <i>Shabuôth</i>.</p></div> +<p><a name="Footnote_604_604" id="Footnote_604_604"></a><a href="#FNanchor_604_604"><span class="label">[604]</span></a> Daniel used <i>Shabuîm</i> for weeks, not <i>Shabuôth</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_605_605" id="Footnote_605_605"></a><a href="#FNanchor_605_605"><span class="label">[605]</span></a> In ver. 24 the <i>Q'rî</i> and <i>Kethîbh</i> vary, as do also the versions.</p></div> +<p><a name="Footnote_605_605" id="Footnote_605_605"></a><a href="#FNanchor_605_605"><span class="label">[605]</span></a> In ver. 24 the <i>Q'rî</i> and <i>Kethîbh</i> vary, as do also the versions.</p></div> <div class="footnote"> @@ -15292,7 +15254,7 @@ if neither Zerubbabel's nor Judas's altar was <i>actually</i> anointed.</p></div <div class="footnote"> -<p><a name="Footnote_612_612" id="Footnote_612_612"></a><a href="#FNanchor_612_612"><span class="label">[612]</span></a> It is only used thirteen times of the <i>Debhîr</i>, or Holiest Place.</p></div> +<p><a name="Footnote_612_612" id="Footnote_612_612"></a><a href="#FNanchor_612_612"><span class="label">[612]</span></a> It is only used thirteen times of the <i>Debhîr</i>, or Holiest Place.</p></div> <div class="footnote"> @@ -15304,7 +15266,7 @@ if neither Zerubbabel's nor Judas's altar was <i>actually</i> anointed.</p></div <div class="footnote"> -<p><a name="Footnote_615_615" id="Footnote_615_615"></a><a href="#FNanchor_615_615"><span class="label">[615]</span></a> Saadia the Gaon, Rashi, Von Lengerke, Hitzig, Schürer, Cornill.</p></div> +<p><a name="Footnote_615_615" id="Footnote_615_615"></a><a href="#FNanchor_615_615"><span class="label">[615]</span></a> Saadia the Gaon, Rashi, Von Lengerke, Hitzig, Schürer, Cornill.</p></div> <div class="footnote"> @@ -15338,11 +15300,11 @@ been וְלֹא לוֹ. See Pusey, p. 18 <div class="footnote"> <p><a name="Footnote_621_621" id="Footnote_621_621"></a><a href="#FNanchor_621_621"><span class="label">[621]</span></a> Steudel, Hofmann. So too Cornill, p. 10: "Ein frommer Jude -das Hoher Priesterthum mit Onias für erloschen ansah."</p></div> +das Hoher Priesterthum mit Onias für erloschen ansah."</p></div> <div class="footnote"> -<p><a name="Footnote_622_622" id="Footnote_622_622"></a><a href="#FNanchor_622_622"><span class="label">[622]</span></a> Comp. ואין לו and חניו (Joël, <i>Notizen</i>, p. 21).</p></div> +<p><a name="Footnote_622_622" id="Footnote_622_622"></a><a href="#FNanchor_622_622"><span class="label">[622]</span></a> Comp. ואין לו and חניו (Joël, <i>Notizen</i>, p. 21).</p></div> <div class="footnote"> @@ -15350,7 +15312,7 @@ das Hoher Priesterthum mit Onias für erloschen ansah."</p></div> <div class="footnote"> -<p><a name="Footnote_624_624" id="Footnote_624_624"></a><a href="#FNanchor_624_624"><span class="label">[624]</span></a> Here again the meaning is uncertain; and Grätz, altering the +<p><a name="Footnote_624_624" id="Footnote_624_624"></a><a href="#FNanchor_624_624"><span class="label">[624]</span></a> Here again the meaning is uncertain; and Grätz, altering the reading, thinks that it should be, "He shall abolish the covenant [with God] for the many"; or, "shall cause the many to transgress the covenant."</p></div> @@ -15364,10 +15326,10 @@ offering."</p></div> <p><a name="Footnote_626_626" id="Footnote_626_626"></a><a href="#FNanchor_626_626"><span class="label">[626]</span></a> The special allusion, whatever it may precisely mean, is found under three different designations: (i) In viii. 13 it is called <i>happeshang shomeem</i>; Gk., ἡ ἁμαρτία ἐρημώσεως; Vulg., <i>peccatum desolationis</i>. -(ii) In ix. 27 (comp. ix. 31) it is <i>shiqqootsîm m'shomeem</i>; Gk., +(ii) In ix. 27 (comp. ix. 31) it is <i>shiqqootsîm m'shomeem</i>; Gk., βδέλυγμα τῆς ἐρημώσεως; Vulg., <i>abominatio desolationis</i>. (iii) In xii. 11 it is <i>shiqqoots shomeem</i>; Gk., τὸ βδέλυγμα ἐρημώσεως; Vulg., <i>abominatio -in desolationem</i>. Some traditional fact must (as Dr. Joël says) +in desolationem</i>. Some traditional fact must (as Dr. Joël says) have underlain the rendering "<i>of desolation</i>" for "<i>of the desolator</i>." In xi. 31 Theodotion has ἠφανισμένων, "of things done away with," for ἐρημωσέων. The expression with which the New Testament has @@ -15390,7 +15352,7 @@ agree in their interpretations. At the present day modern critics of any weight almost unanimously regard these chapters, in their primary significance, as <i>vaticinia ex eventu</i>, as some older Jewish and Christian exegetes had already done. Hitzig sarcastically says that -the exegetes have here fallen into all sorts of <i>shiqqootsîm</i> themselves.</p></div> +the exegetes have here fallen into all sorts of <i>shiqqootsîm</i> themselves.</p></div> <div class="footnote"> @@ -15403,7 +15365,7 @@ the exegetes have here fallen into all sorts of <i>shiqqootsîm</i> themselves.</ <div class="footnote"> <p><a name="Footnote_629_629" id="Footnote_629_629"></a><a href="#FNanchor_629_629"><span class="label">[629]</span></a> Any one who thinks the inquiry likely to lead to any better -results than those here indicated has only to wade through Zöckler's +results than those here indicated has only to wade through Zöckler's comment in Lange's <i>Bibelwerk</i> ("Ezekiel and Daniel," i. 186-221). It is hard to conceive any reading more intolerably wearisome; and at the close it leaves the reader in a state of more hopeless confusion than @@ -15419,7 +15381,7 @@ decisive an evidence?</p></div> <div class="footnote"> <p><a name="Footnote_630_630" id="Footnote_630_630"></a><a href="#FNanchor_630_630"><span class="label">[630]</span></a> On this, however, we may remark with Cornill, "Eine Apokalypse, -deren ἀποκαλύψεις unenthülbar sind, wäre ein <i>nonsens</i>, eine <i>contradictio +deren ἀποκαλύψεις unenthülbar sind, wäre ein <i>nonsens</i>, eine <i>contradictio in adjecto</i>" (<i>Die Siebzig Jahrwochen</i>, p. 3). The indication was obviously <i>meant</i> to be understood, and to the contemporaries of the writer, familiar with the minuter facts of the day, it probably was @@ -15432,7 +15394,7 @@ perfectly clear.</p></div> <div class="footnote"> -<p><a name="Footnote_632_632" id="Footnote_632_632"></a><a href="#FNanchor_632_632"><span class="label">[632]</span></a> "Scio de hac quæstione ab eruditissimis viris varie disputatum +<p><a name="Footnote_632_632" id="Footnote_632_632"></a><a href="#FNanchor_632_632"><span class="label">[632]</span></a> "Scio de hac quæstione ab eruditissimis viris varie disputatum <i>et unumquemque pro captu ingenii sui dixisse quod senserat</i>" (Jer. <i>in Dan.</i>, ix.). In other words, there was not only no received interpretation in St. Jerome's day, but the comments of the Fathers were @@ -15455,8 +15417,8 @@ makes the <i>last week</i> mean <i>seventy years</i>! (<i>Dem. Evan.</i>, viii.) <p><a name="Footnote_635_635" id="Footnote_635_635"></a><a href="#FNanchor_635_635"><span class="label">[635]</span></a> Jost (<i>Gesch. d. Judenthums</i>, i. 99) contents himself with speaking of "die Liebe zu prophetischer Auffassung der Vergangenheit, mit -möglichst genauen Zahlenagaben, befriedigt, <i>die uns leider nicht mehr -verständlich erscheinen</i>."</p></div> +möglichst genauen Zahlenagaben, befriedigt, <i>die uns leider nicht mehr +verständlich erscheinen</i>."</p></div> <div class="footnote"> @@ -15468,10 +15430,10 @@ verständlich erscheinen</i>."</p></div> <div class="footnote"> -<p><a name="Footnote_638_638" id="Footnote_638_638"></a><a href="#FNanchor_638_638"><span class="label">[638]</span></a> Schürer, <i>Hist. of Jewish People</i>, iii. 53, 54 (E. Tr.). This is also -the view of Graf, Nöldeke, Cornill, and many others. In any case we +<p><a name="Footnote_638_638" id="Footnote_638_638"></a><a href="#FNanchor_638_638"><span class="label">[638]</span></a> Schürer, <i>Hist. of Jewish People</i>, iii. 53, 54 (E. Tr.). This is also +the view of Graf, Nöldeke, Cornill, and many others. In any case we must not be misled into an impossible style of exegesis of which Bleck -says that "bei ihr alles möglich ist und alles für erlaubt gilt."</p></div> +says that "bei ihr alles möglich ist und alles für erlaubt gilt."</p></div> <div class="footnote"> @@ -15526,7 +15488,7 @@ and A.V., "beryl" (Ezek. i. 16). Comp. Skr., <i>tarisha</i>, "the sea."</p></div <div class="footnote"> <p><a name="Footnote_648_648" id="Footnote_648_648"></a><a href="#FNanchor_648_648"><span class="label">[648]</span></a> Theodot., τὰ σκέλη; LXX., οἱ πόδες (Rev. i. 15)—lit. "foot-hold"; -Vulg., <i>quæ deorsum sunt usque ad pedes</i>.</p></div> +Vulg., <i>quæ deorsum sunt usque ad pedes</i>.</p></div> <div class="footnote"> @@ -15568,9 +15530,9 @@ Ecclus. xvii. 17).</p></div> <div class="footnote"> -<p><a name="Footnote_657_657" id="Footnote_657_657"></a><a href="#FNanchor_657_657"><span class="label">[657]</span></a> Heb., <i>nôthartî</i>. "I came off victorious," or "obtained the precedence" +<p><a name="Footnote_657_657" id="Footnote_657_657"></a><a href="#FNanchor_657_657"><span class="label">[657]</span></a> Heb., <i>nôthartî</i>. "I came off victorious," or "obtained the precedence" (Luther, Gesenius, etc.); "I was delayed" (Hitzig); "I was -superfluous" (Ewald); "Was left over" (Zöckler); "I remained" +superfluous" (Ewald); "Was left over" (Zöckler); "I remained" (A.V.); "Was not needed" (R.V. marg.). The LXX. and Theodoret seem to follow another text.</p></div> @@ -15585,10 +15547,10 @@ seem to follow another text.</p></div> <div class="footnote"> <p><a name="Footnote_660_660" id="Footnote_660_660"></a><a href="#FNanchor_660_660"><span class="label">[660]</span></a> So Hitzig and Ewald. The view that they are distinct persons -is taken by Zöckler, Von Lengerke, etc. Other guesses are that the +is taken by Zöckler, Von Lengerke, etc. Other guesses are that the "man clothed in linen" is the angel who called Gabriel (viii. 16); or Michael; or "the angel of the Covenant" (Vitringa); or Christ; or -"he who letteth" (ὁ κατέχων, 2 Thess. ii. 7), whom Zöckler takes to +"he who letteth" (ὁ κατέχων, 2 Thess. ii. 7), whom Zöckler takes to be "the good principle of the world-power."</p></div> <div class="footnote"> @@ -15602,7 +15564,7 @@ Frankel, <i>Vorstudien</i>, p. 66.</p></div> <div class="footnote"> -<p><a name="Footnote_663_663" id="Footnote_663_663"></a><a href="#FNanchor_663_663"><span class="label">[663]</span></a> On this chapter see Smend, <i>Zeitschr. für Alttest. Wissenschaft</i>, +<p><a name="Footnote_663_663" id="Footnote_663_663"></a><a href="#FNanchor_663_663"><span class="label">[663]</span></a> On this chapter see Smend, <i>Zeitschr. für Alttest. Wissenschaft</i>, v. 241.</p></div> <div class="footnote"> @@ -15616,12 +15578,12 @@ v. 241.</p></div> <div class="footnote"> -<p><a name="Footnote_666_666" id="Footnote_666_666"></a><a href="#FNanchor_666_666"><span class="label">[666]</span></a> Heb., <i>Hakkôl</i>—lit. "the all." There were probably Jews in his +<p><a name="Footnote_666_666" id="Footnote_666_666"></a><a href="#FNanchor_666_666"><span class="label">[666]</span></a> Heb., <i>Hakkôl</i>—lit. "the all." There were probably Jews in his army (<i>Jos. c. Ap.</i>, I. 22: comp. Herod., vii. 89).</p></div> <div class="footnote"> -<p><a name="Footnote_667_667" id="Footnote_667_667"></a><a href="#FNanchor_667_667"><span class="label">[667]</span></a> Zöckler met the difficulty by calling the number four "symbolic," +<p><a name="Footnote_667_667" id="Footnote_667_667"></a><a href="#FNanchor_667_667"><span class="label">[667]</span></a> Zöckler met the difficulty by calling the number four "symbolic," a method as easy as it is profoundly unsatisfactory.</p></div> <div class="footnote"> @@ -15647,7 +15609,7 @@ Ptolemy assumed the crown about <span class="smcap">b.c.</span> 304.</p></div> <div class="footnote"> <p><a name="Footnote_672_672" id="Footnote_672_672"></a><a href="#FNanchor_672_672"><span class="label">[672]</span></a> See Stade, <i>Gesch.</i>, ii. 276. Seleucus Nicator was deemed so important -as to give his name to the Seleucid æra (1 Macc. i. 10, +as to give his name to the Seleucid æra (1 Macc. i. 10, ἔτη βασιλείας Ἑλλήνων).</p></div> <div class="footnote"> @@ -15660,7 +15622,7 @@ be regarded as a vassal of Ptolemy, but of Alexander.</p></div> <div class="footnote"> -<p><a name="Footnote_674_674" id="Footnote_674_674"></a><a href="#FNanchor_674_674"><span class="label">[674]</span></a> Appian, <i>Syr.</i>, c. 55; Polyænus, viii. 50; Justin, xxvii. 1. See Herzberg, +<p><a name="Footnote_674_674" id="Footnote_674_674"></a><a href="#FNanchor_674_674"><span class="label">[674]</span></a> Appian, <i>Syr.</i>, c. 55; Polyænus, viii. 50; Justin, xxvii. 1. See Herzberg, <i>Gesch. v. Hellas u. Rom.</i>, i. 576. Dates are not certain.</p></div> <div class="footnote"> @@ -15679,7 +15641,7 @@ clause of the passage has received varying interpretations.</p></div> <div class="footnote"> -<p><a name="Footnote_678_678" id="Footnote_678_678"></a><a href="#FNanchor_678_678"><span class="label">[678]</span></a> Heb., <i>nasîkîm</i>; LXX., τὰ χωνευτά; Vulg., <i>sculptilia</i>.</p></div> +<p><a name="Footnote_678_678" id="Footnote_678_678"></a><a href="#FNanchor_678_678"><span class="label">[678]</span></a> Heb., <i>nasîkîm</i>; LXX., τὰ χωνευτά; Vulg., <i>sculptilia</i>.</p></div> <div class="footnote"> @@ -15714,7 +15676,7 @@ virtute juvisset."</p></div> <div class="footnote"> -<p><a name="Footnote_684_684" id="Footnote_684_684"></a><a href="#FNanchor_684_684"><span class="label">[684]</span></a> <i>Chāzôn</i>, "the vision." Grätz renders it, "to cause the Law to +<p><a name="Footnote_684_684" id="Footnote_684_684"></a><a href="#FNanchor_684_684"><span class="label">[684]</span></a> <i>Chāzôn</i>, "the vision." Grätz renders it, "to cause the Law to totter"; but this cannot be right.</p></div> <div class="footnote"> @@ -15732,7 +15694,7 @@ St. Jerome, <i>ad loc.</i></p></div> <div class="footnote"> -<p><a name="Footnote_688_688" id="Footnote_688_688"></a><a href="#FNanchor_688_688"><span class="label">[688]</span></a> In the choice of the Hebrew words <i>qatsîn cher'patho lo</i>, Dr. Joël +<p><a name="Footnote_688_688" id="Footnote_688_688"></a><a href="#FNanchor_688_688"><span class="label">[688]</span></a> In the choice of the Hebrew words <i>qatsîn cher'patho lo</i>, Dr. Joël suspects a sort of anagram of Cornelius Scipio, like the ἀπὸ μέλιτος for Ptolemy, and the ἵον Ἥρας for Arsione in Lycophron; but the real meaning and rendering of the verse are highly uncertain.</p></div> @@ -15747,7 +15709,7 @@ meaning and rendering of the verse are highly uncertain.</p></div> <div class="footnote"> -<p><a name="Footnote_691_691" id="Footnote_691_691"></a><a href="#FNanchor_691_691"><span class="label">[691]</span></a> Joël, <i>Notizen</i>, p. 16.</p></div> +<p><a name="Footnote_691_691" id="Footnote_691_691"></a><a href="#FNanchor_691_691"><span class="label">[691]</span></a> Joël, <i>Notizen</i>, p. 16.</p></div> <div class="footnote"> @@ -15757,7 +15719,7 @@ meaning and rendering of the verse are highly uncertain.</p></div> <p><a name="Footnote_693_693" id="Footnote_693_693"></a><a href="#FNanchor_693_693"><span class="label">[693]</span></a> Vulg., <i>vilissimus et indignus decore regio</i>; R.V., "to whom they had not given the honour of a kingdom"; Ewald, "upon him shall -not be set the splendour of a kingdom." Dr. Joël sees in <i>nibzeh</i> +not be set the splendour of a kingdom." Dr. Joël sees in <i>nibzeh</i> a contemptuous paronomasia on "Epiphanes" (<i>Notizen</i>, p. 17).</p></div> <div class="footnote"> @@ -15779,7 +15741,7 @@ xxx. 22. What his unkingly stratagems were we do not know.</p></div> <div class="footnote"> -<p><a name="Footnote_698_698" id="Footnote_698_698"></a><a href="#FNanchor_698_698"><span class="label">[698]</span></a> Liv., xliv. 19: "Antiochus per honestam speciem majoris Ptolemæi +<p><a name="Footnote_698_698" id="Footnote_698_698"></a><a href="#FNanchor_698_698"><span class="label">[698]</span></a> Liv., xliv. 19: "Antiochus per honestam speciem majoris Ptolemæi reducendi in regnum," etc.</p></div> <div class="footnote"> @@ -15820,7 +15782,7 @@ committed sacrilege in most of the temples" (τὰ πλε <div class="footnote"> -<p><a name="Footnote_706_706" id="Footnote_706_706"></a><a href="#FNanchor_706_706"><span class="label">[706]</span></a> Jahn (<i>Heb. Com.</i>, § xcii.) sees in the words "neither shall he +<p><a name="Footnote_706_706" id="Footnote_706_706"></a><a href="#FNanchor_706_706"><span class="label">[706]</span></a> Jahn (<i>Heb. Com.</i>, § xcii.) sees in the words "neither shall he regard the desire of women" an allusion to his exclusion of women from the festival at Daphne. Some explain the passage by his robbery of the Temple of Artemis or Aphrodite in Elymais (Polyb., @@ -15830,7 +15792,7 @@ vague and uncertain.</p></div> <div class="footnote"> <p><a name="Footnote_707_707" id="Footnote_707_707"></a><a href="#FNanchor_707_707"><span class="label">[707]</span></a> Polyb., xxvi. 10; 2 Macc. vi. 2; Liv., xii. 20. The Hebrew <i>Eloah -Mauzzîm</i> is understood by the LXX., Theodotion, the Vulgate, and +Mauzzîm</i> is understood by the LXX., Theodotion, the Vulgate, and Luther to be a god called Mauzzim (Μαωζείμ). See Herzog, <i>Real-Encycl.</i>, <i>s.v.</i> "Meussin." Cicero (<i>c. Verr.</i>, vii. 72) calls the Capitol <i>arx omnium nationum</i>. The reader must judge for himself as to the @@ -15850,7 +15812,7 @@ which they omit in vv. 16, 41) by θέλησις. T <div class="footnote"> <p><a name="Footnote_710_710" id="Footnote_710_710"></a><a href="#FNanchor_710_710"><span class="label">[710]</span></a> Ewald takes these for metaphoric designations of the Hellenising -Jews. Some (<i>e.g.</i>, Zöckler) understand these verses as a recapitulation +Jews. Some (<i>e.g.</i>, Zöckler) understand these verses as a recapitulation of the exploits of Antiochus. The whole clause is surrounded by historic uncertainties.</p></div> @@ -15874,13 +15836,13 @@ Apedno, between the Tigris and Euphrates"; but even if these rivers should be called seas, they have nothing to do with the Holy Mountain. Apedno seems to be a mere guess from the word אפדן, "palace" or "tent," in this verse. See Jer. xliii. 10 (Targum). -Roland, however, quotes Procopius (<i>De ædif. Justiniani</i>, ii. 4) as +Roland, however, quotes Procopius (<i>De ædif. Justiniani</i>, ii. 4) as authority for a place called Apadnas, near Amida, on the Tigris. See Pusey, p. 39.</p></div> <div class="footnote"> -<p><a name="Footnote_714_714" id="Footnote_714_714"></a><a href="#FNanchor_714_714"><span class="label">[714]</span></a> Jahn, § xcv.</p></div> +<p><a name="Footnote_714_714" id="Footnote_714_714"></a><a href="#FNanchor_714_714"><span class="label">[714]</span></a> Jahn, § xcv.</p></div> <div class="footnote"> @@ -16003,7 +15965,7 @@ unto heaven, and say, I live for ever"; Ezek. xx. 5, 6, etc.</p></div> <p><a name="Footnote_737_737" id="Footnote_737_737"></a><a href="#FNanchor_737_737"><span class="label">[737]</span></a> Those who can rest content with such exegesis may explain this to imply that "the reign of <i>antichrist</i> will be divided into three periods—the first long, the second longer, the third shortest of all," -just as the seventy weeks of chap. ix. are composed of 7 × 62 × 1.</p></div> +just as the seventy weeks of chap. ix. are composed of 7 × 62 × 1.</p></div> <div class="footnote"> @@ -16050,382 +16012,6 @@ with no intercalary month.</p></div> </ul></div> - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Expositor's Bible: The Book of -Daniel, by F. 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