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 the prophets of the Assyrian period predict not only the deliverance of Judah and Jerusalem from the powerful invasion of the hostile Assyrians and the destruction of the Assyrian host before the gates of Jerusalem, but also the carrying away of Judah into Babylon and the subsequent deliverance from this exile, and the destruction of all the heathen nations which fight against the Lord and against His people. At the time of the exile Jeremiah and Ezekiel prophesy with great fulness of detail, and in the most particular manner, of the destruction of the kingdom of Judah and of Jerusalem and the temple by Nebuchadnezzar, but Jeremiah prophesies as particularly the return of Israel and of Judah from the exile, and the formation of a new covenant which should endure for ever; and Ezekiel in grand ideal outlines describes the re-establishment of the kingdom of God in a purified and transfigured form. Completing this prophecy, the Lord reveals to His people by Daniel the succession and the duration of the world-kingdoms, the relation of each to the kingdom of God and its preservation under all the persecution of the world-power, as well as its completion by judgments poured out on the world-kingdoms till their final destruction. The new form of the revelation regarding the course and issue of the process commencing with the formation of the world-kingdoms - a process by which the world-power shall be judged, the people of God purified, and the plan of salvation for the deliverance of the human race shall be perfected - corresponds to the new aspect of things arising in the subjection of the people of God to the violence of the world-powers. The so-called apocalyptical character of Daniel's prophecy is neither in contents nor in form a new species of prophecy. What Auberlen remarks regarding the distinction between apocalypse and prophecy needs important limitation. We cannot justify the remark, that while the prophets generally place in the light of prophecy only the existing condition of the people of God, Daniel had not so special a destination, but only the general appointment to serve to the church of God as a prophetic light for the 500 years from the exile to the coming of Christ and the destruction of Jerusalem by the Romans, during which there was no revelation. For these other prophets do not limit themselves to the present, but they almost all at the same time throw light on the future; and Daniel's prophecy also goes forth from the present and reaches far beyond the time of the destruction