INTRODUCTION TO THE BOOK OF DANIEL. that when the time came in which they were predicted to take place, they were expected, and occurred exactly according to the prediction, and the expectations founded upon it. This prophet therefore, far from occupying a lower place among divinely inspired men, deserves to be placed in the front rank with all those who have been most distinguished among the men who have partaken most largely of the prophetic gift. The rabbins have endeavoured to degrade Daniel, and have placed his prophecies among the hagiographa, books which they consider to possess a minor degree of inspiration; and it is probable that he meets with this treatment from them because his prophecies are proofs too evident that Jesus Christ is the true Messiah, and that he came at the very time that Daniel said the Prince Messiah should come. But the testimony and sayings of such men are infinitely overpowered by the testimony of Ezekiel, which has been produced above; and the testimony of our LORD, who gives him the title of Prophet, Matt. xxiv. 15, without the slightest intimation that he was to wear this title with abatement. It is very probable that Daniel did not return at the general restoration from the Babylonish captivity. At that time, if alive, he must have been an old man; and it is most likely that he finished his days in Babylon, though some Asiatic authors hold that he returned to Judea with Ezra, came back afterwards to Persia, and died in the city of Susa. Josephus speaks of his skill in architecture, Antiq. lib. x., c. 12, and that he built a famous tower at Ecbatane or Susa, which remained to his time, and was so exquisitely finished that it always appeared as if newly built. In this tower or palace the kings of Persia were interred; and in consideration of its founder, the guard of it was always chosen from the Jews. Daniel is famous among the Orientalists. The author of the Tareekh Muntekheb says that Daniel flourished in the time of Lohorasp, king of Persia; and consequently in that of Ceresh, or Cyrus, who gave him the government of Syria; that he taught these two princes the knowledge of the true God; that he preached the true faith through the whole of the Babylonian Irak; and was, on the death of Nebuchadnezzar, sent by Bahman (Artaxerxes Longimanus), son of Asfendiar, who then reigned in Persia, into Judea; and that, having returned, he died at Shouster, or Susa, the capital of Persia, where he lies interred. Some have supposed that the Zoroaster or Zeradusht of the Persians, is a confused picture of the prophet Daniel. The account given by Abul Pharaje, in his fifth dynasty, may be considered favourable to this opinion. He says, "Zeradusht, author of the Magiouseiah Magism, or sect of the worshippers of fire, flourished in the reign of Cambasous (Cambyses); that he was a native of the province of Adherbigian, or Media, or, according to others, of Assyria; that he foretold to his disciples the coming of the Messiah, who should be pointed out by a star which should appear in the day-time at his birth; that they should have the first information of his advent; that he should be born of a virgin; and that they should present him with gifts; because he is the WORD that made the heavens. See Pococke's Abul Pharajius, p. 83 of the Arabic, and 54 of the Latin. D'Herbelot, on this account, makes the following remark: "We may see by these words of the historian, that the prophecy of Balaam was pretty generally known throughout the East, and that the Magi, who came to worship our Lord, were the true Magians of Persia, and not Arab kings." The account given by Abul Pharaje makes Daniel and Zeradusht contemporary, and thus far is favourable to the opinion that the history of the former may be disguised under that of the latter. There have been several Zoroasters, of whom many fables are told; and no wonder, when the persons themselves are generally fabulous. The Asiatics make him the inventor of Jo, remel, or geomancy; and among them he passes for the author of a work entitled Assoul ol Tabeer, "The Principles of the Interpretation of Dreams." I have in my own library a very ancient work which pretends to be drawn from this, and is entitled Somnia Daniel; it was printed in the infancy of printing, but without date; small 4to. There is an Arabic work in the French king's library, No. 410. entitled Odhmet al Mancoul, án Danial an Nabi, "The Traditionary Predictions of Danie the Prophet;" which is said to contain many falsities, built on the foundation of Daniel's prophecies; but it has never been given to the public, and I have no other notice of it than the above from D'Herbelot. But although all these are curious from their antiquity, yet they are doubtless impostures. Abul Pharaje, in his history of the dynasties, says, that the seventy weeks of Daniel are to be dated from the twentieth year of Ardsheer Dirazdest, the Artaxerxes INTRODUCTION TO THE BOOK OF DANIEL. Longimanus of the Greeks (called Bahaman above), and the same to whom Nehemiah was sakee, or cup-bearer. Other Orientalists are of the same opinion. This shall be considered more at large when we come to the prophecy itself. Artaxerxes had the name of Longimanus, or Long-handed, from the great extent of his dominions. Daniel cannot be ranked among the Hebrew poets: his book is all in prose; and it is written partly in Hebrew, and partly in Chaldee. The Chaldee, or Syro-Chaldaic part, begins with malka lealmin chei, "O king, live for ever!" and continues to the end of the seventh chapter. In the interpretation of his prophecies I have endeavoured to follow the best critics and chronologists; and, without an extended comment, to give in as short a space as possible the meaning of every place. On the metallic images and seventy weeks I have been obliged to be more prolix, as these are of too much importance to be slightly handled. It is not my province to enter into the controversy about the date when the seventy weeks commence ; even they who disagree so much from each other on this point come so near to the general issue that the difference is immaterial. The chronology of the several events mentioned in this book Calmet endeavours to fix as follows: A. M. 3398. Daniel led captive to Babylon, chap. i. 1-7. 3399. Death of Nabopolassar, father of Nebuchadnezzar. 3401. Jehoiakim revolts against Nebuchadnezzar, 2 Kings xxiv. 1. 3402. Dream of the compound statue, Dan. ii. 1, &c. Daniel and his companions promoted to honour at court. Birth of Cyrus, son of Cambyses and Mandane. 3405. Jehoiakim is taken and put to death by the Chaldeans. Jeconiah is raised to his throne, but reigns only three months and ten days. Zedekiah, last king of Judah, succeeds; and reigns eleven years. 3416. Taking of Jerusalem, and destruction of the temple, 1 Chron. xxxvi. 3434. Return of Nebuchadnezzar to Babylon after his great conquests in Phoenicia, Judea, Egypt, &c. His dream of the great tree, chap. iv. 7, &c. 3435. He becomes insane, which lasts for seven years, chap. iv. 32, 33. 3412. He becomes sane, and reascends the throne. The golden image set up. The three Hebrews cast into the fiery furnace, chap. iii. Death of Nebuchadnezzar after a reign of forty-three years, according to Berosus. He sets Jeconiah at liberty, Jer. lii. 31. 3444. Belshazzar his son succeeds, Dan. vii. 1. Daniel's vision of the four beasts, representing the four great empires, chap. vii. 3447. Vision of the ram and he-goat, chap. viii. The death of Belshazzar, chap. v. 3449. Darius the Mede, called Cyaxares by Xenophon, and Astyages in the Apocrypha, son of Astyages, king of the Medes, and maternal great uncle to Belshazzar, succeeds him in the government of Chaldea, chap. v. 30, 31. See Isai. xiii. 1, &c. The visions of Daniel related, chap. ix., x., xi., xii. Cyrus attacks the Medes in the first or second year of Darius the Mede, chap. x. 1. 3455. Daniel is cast into the den of lions, chap. vi. 3456. Death of Darius. Cyrus succeeds him. 3457. End of the Babylonish captivity declared by Cyrus, in the first year of his reign, 2 Chron. xxxvi. 22, and Ezra i. 1; but afterwards interrupted. See below. 3485. Termination of Jeremiah's seventy years under Darius Hystaspes, who gives orders to continue the rebuilding of the temple. 3550. Commencement of the seventy weeks, chap. ix. 24. Nehemiah returns to Jerusalem, Neh. ii. 1-6. In this chronology Calmet differs from Usher. As a writer, this prophet is simple, yet pure and correct: and he is so conscientious that he relates the very words of those persons whom he introduces as speaking. He writes Hebrew where what he delivers is a bare narrative; but he relates in Chaldee the conversations which he had with the wise men and the kings; and in the same language he relates Nebuchadnezzar's edict, which he made after Daniel had interpreted his dream concerning the great metalline image. This is a proof of his great and conscientious accuracy; and exhibits this prophet in a most advantageous point of view. Daniel writes both Hebrew and Chaldee with great purity. This book divides itself into two parts. Part I. is historical, and is contained in the six former chapters. Part II. is prophetical, and occupies the other six. THE BOOK OF THE PROPHET DANIEL. Chronological Notes relative to the commencement of Daniel's prophesying. Year from the Creation, according to Archbishop Usher, 3397.-Year of the Jewish era of the world, 3151. -Year from the Deluge, 1741.-Second year of the forty-third Olympiad.—Year from the building of Rome according to the Varronian or generally received account, 147.-Year from the building of Rome, according to Cato and the Fasti Consulares, 146.—Year from the building of Rome, according to Polybius the historian, 145.-Year from the building of Rome, according to Fabius Pictor, 411.-Year of the Julian Period, 4107.-Year of the era of Nabonassar, 141.-Year from the foundation of Solomon's temple, 397.-Year since the destruction of the kingdom of Israel by Shalmaneser, king of Assyria, 114.-Fourth year after the first sabbatic year after the seventeenth Jewish jubilee, according to Helvicus. Year before the birth of Christ, 603.-Year before the vulgar era of Christ's nativity, 607.-Cycle of the Sun, 19.-Cycle of the Moon, 3.—Tenth year of Tarquinius Priscus, the fifth king of the Romans. -Nineteenth year of Cyaxares or Cyaraxes, the fourth king of Media. Forty-fourth year of Archidamus, king of Lacedæmon, of the family of the Proclidæ.-First year of Leon, king of Lacedæmon, of the family of the Eurysthenidæ.-Thirteenth year of Alyattes II., king of Lydia, and father of the celebrated Croesus.-Thirty-fourth year of Philip, the sixth king of Macedon.-Eleventh year of Pharaoh-necho, called Necus by Herodotus. This king was the immediate predecessor of Psammis; and Psammis was succeeded by the celebrated Pharaoh-hophra, called also Apries.-Eighth year of Ithobalus, king of the Tyrians, according to Helvicus.-Third year (ending) of Jehoiakim, king of Judah; for the principal part of A. M. 3397 corresponded to the fourth year of this prince. CHAPTER I. This chapter begins with giving a short account of Nebuchadnezzar's conquest of Judea, when Jehoiakim became tributary to him; and consequently the seventy years' captivity and vassalage began, 1, 2. On this expedition (taking Egypt in his way) the king of Babylon set out towards the end of the third year of Jehoiakim, but did not take Jerusalem before the ninth month of the year following. Hence the seeming discrepancy between Daniel and Jeremiah (chap. xxv. 1), the one computing from the time of his setting out on the expedition, and the other from the time in which the purpose of it was accomplished. We have next an account of the manner in which Daniel and his companions were brought up at the king's court, 3-7. They reject the daily provision of meat granted by the king, lest they should be defiled, and are allowed to live on pulse, 8-16. Their great proficiency in the wisdom of that time, 17-20. Daniel flourishes till the reign of Cyrus the Persian, 21. A. M. 3397. B. C. 607. Ol. XLIII. 2. A nuo IN the third year of the reign of Jehoiakim king of Judah Tarquinii Prisci, * came Nebuchadnezzar king R. Roman., 10. of Babylon unto Jerusalem, and besieged it. 2 Kings xxiv. 1. 2 Chron. xxxvi. 6. b Jer. xxvii. 19, 20. NOTES ON CHAP. I. Verse 1. In the third year of the reign of Jehoiakim] This king was raised to the throne of Judea in 2 And the LORD gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house R. Roman, cir. aunom 11. c Gen. x. 10. xi. 2. Isai. xi. 11. Zech. v. 11. the place of his brother Jehoahaz, by Pharuch-necho, king of Egypt, 2 Kings xxiii. 34-36, and continued tributary to him during the first three years of his History of Daniel and A. M. cir. 3398. B. C. cir. 606, OL XLIII. 3. Tarquinii Prisci, R. Roman., cir, annum 11. of his god; and he brought science, and such as had ability the vessels into the treasure house of his god. 3 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; 4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding 12 Chron. xxxvi. 7. b See Lev. xxiv. 19, 20.- Acts vii. 22.- d Heb. the wine of his drink. reign; but in the fourth, which was the first of Nebuchadnezzar, Jer. xxv. 1, Nebuchadnezzar completely defeated the Egyptian army near the Euphrates, Jer. xlvi. 2; and this victory put the neighbouring countries of Syria, among which Judea was the chief, under the Chaldean government. Thus Jehoiakim, who had first been tributary to Egypt, became now the vassal of the king of Babylon, 2 Kings xxiv. 1. At the end of three years Jehoiakim rebelled against Nebuchadnezzar, who, then occupied with other wars, did not proceed against Jerusalem till three years after, which was the eleventh and last of Jehoiakim, 2 Kings xxiii. 36. There are some difficulties in the chronology of this place. Calmet takes rather a different view of these transactions. He connects the history thus: Nabopolassar, king of Babylon, finding that one of his lords whom he had made governor of Colesyria and Phoenicia had revolted from him, and formed an alliance with the king of Egypt, sent Nebuchadnezzar his son, whom he invested with the authority of king, to reduce those provinces, as was customary among the Easterns when the heir presumptive was sent on any important expedition or embassy. This young prince, having quelled the insurrection in those parts, marched against Jerusalem about the end of the third or beginning of the fourth year of the reign of Jehoiakim, king of Judah. He soon took the city, and put Jehoiakim in chains with the design of carrying him to Babylon; but, changing his mind, he permitted him to resume the reins of government under certain oppressive conditions. At this year, which was A. M. 3398, the seventy years of the Babylonish captivity commence. Nabopolassar dying in the interim, Nebuchadnezzar was obliged to return speedily to Babylon, leaving his generals to conduct the Jewish captives to Babylon, among whom were Daniel and his companions. Verse 2. Part of the vessels of the house of God] He took the richest and finest of them for the service of his god Bel, and left what were necessary for carrying on the public worship of Jehovah (for he did not attempt to alter the civil or religious constitution of Judea); for leaving Jehoiakim on the throne, he only laid the land under tribute. The Chaldeans carried these sacred vessels away at three different times. 1. In the war spoken of in this place. 2. In A. M. cir. 3398. d 5 And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. e e Ver. 19. Gen. xli. 46. 1 Kings x. 8. the taking of Jerusalem and Jeconiah a few months after, 2 Kings xxiv. 13. 3. Eleven years after, under the reign of Zedekiah, when the city and temple were totally destroyed, and the land ruined, 2 Kings xxv. 8-15. The land of Shinar] This was the ancient name of Babylon. See Gen. xi. 2. The treasure house of his god.] This was Bel, who tutelar god of the city and empire. had a splendid temple in Babylon, and was the Verse 3. Master of his eunuchs] This word eunuchs signifies officers about or in the palace, whether literally eunuchs or not. Verse 4. Children] yeladim, youths, young men; and so the word should be rendered through out this book. Skilful in all wisdom] Rather, persons capable of every kind of literary accomplishment, that they might be put under proper instruction. And as children of the blood and of the nobles were most likely, from the care usually taken of their initiatory education, to profit most by the elaborate instruction here designed, the master of the eunuchs, the king's chamberlain, was commanded to choose the youths in question out of such. Verse 5. A daily provision] Athenæus, lib. iv., c. 10, says: The kings of Persia (who succeeded the kings of Babylon, on whose empire they had seized) were accustomed to order the food left at their own tables to be delivered to their courtiers. So nourishing them three years] This was deemed a sufficient time to acquire the Chaldee language, and the sciences peculiar to that people. I suppose they had good introductory books, able teachers, and a proper method; else they would have been obliged, like us, to send their children seven years to school, and as many to the university, to teach them any tolerable measure of useful and ornamental literature! O how reproachful to the nations of Europe, and particularly to our own, is this backward mode of instruction. And what is generally learned after this vast expense of time and money? A little Latin, Greek, and mathematics; perhaps a little moral philosophy; and by this they are entitled, not qualified, to teach others, and especially to teach the people the important science of salvation! To such shepherds (and there are many such) the hungry History of Daniel and A. M. cir. 3398. 6 Now Ol. XLIII. 3. Tarquinii Prisci, R. Roman., cir. annum 11. a these were of prince of the "eunuchs had set riah: b 7 Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego. 8 But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank therefore he requested of the prince of the eunuchs that he might not defile himself. 9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs. 10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your 'sort? then shall ye make me endanger my head to the king. e A. M. cir. 3398. R. Roman., cir. annum 11. seech thee, ten days; and let them give us pulse * to eat, and water to drink. k 11 Then said Daniel to Melzar, whom the visions and dreams. a Gen. xli. 45. 2 Kings xxiv. 17.- b Ch. iv. 8. v. 12. Deut. xxxii. 38. Ezek. iv. 13. Hos. ix. 3.- d See Gen. xxxix. 21. Ps. cvi. 46. Prov. xvi. 7. e Heb. sadder. Or, term, or continuance. 5 Or, the steward. h2 Kings ix. 32. xx. 18. Isai. xxxix. 7. Acts viii. 27.Heb. sheep look up, and are not fed; and if all are not such, no thanks to our plan of national education. Verse 6. Now among these] There were no doubt several noble youths from other provinces: but the four mentioned here were Jews, and are supposed to have all been of royal extraction. Verse 7. Unto whom the prince of the eunuchs gave names] This change of names, Calmet properly remarks, was a mark of dominion and authority. It was customary for masters to impose new names upon their slaves; and rulers often, on their ascending the throne, assumed a name different from that which they had before. DANIEL signifies דניאל "God is my Judge." This name they changed into YN BELTESHATSTSAR; in Chaldee, "The treasure of Bel," or "The depository of the secrets (or treasure) of Bel." ,HANANIAII signifies חנניה "The Lord has been gracious to me;" or "He to whom the Lord is gracious." This name was changed into 777 SHADRACH, Chaldee, which has been variously translated: "The inspiration of the sun;" "God, the author of evil, be propitious to us;" "Let God preserve us from evil." N MISHAEL signifies, "He who comes from of pulse. AZARIAH, which signifies "The Lord is my Helper," they changed into 8 ABED-NEGO, which in Chaldee is, "the servant of Nego," who was one of their divinities; by which they meant either the sun, or the morning star; whether Jupiter ot Venus. The vicious pronunciation of this name should be carefully avoided; I mean that which lays the accent on the first syllable, and hurries to the end, without attending to the natural division of the word AbedNego. Verse 8. But Daniel—would not defile himself] [ have spoken of this resolution in the introduction. The chief reasons why Daniel would not eat meat from the royal table were probably these three:-1 Because they ate unclean beasts, which were forbidde by the Jewish law. 2. Because they ate, as did the heathens in general, beasts which had been strangled. or not properly blooded. 3. Because the animals tha were eaten were first offered as victims to the gods. It is on this account that Athenæus calls the beasts which were served up at the tables of the Persian kings, iɛpia, victims, lib. iv. c. 10, P. 145. Verse 11. Then said Daniel to Melzar] Melza was an officer under Ashpenaz, whose office it was to attend to the food, clothing, &c. of these royal captives. Others think meltsar, master of the inn or hotel, the name of an office. Verse 12. Give us pulse to eat] hazzersim, |