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 In fine, if we examine attentively the subjective form the apocalypse, we shall find the two ways in which the future is unveiled, viz., by dreams and visions, the latter with almost all the prophets together with communications flowing from divine illumination, while revelation by dreams as a rule is granted only to the heathen (Abimelech, Gen 20:3; Pharaoh, Gen 41; ; Nebuchadnezzar, Daniel 2) or to Jews who were not prophets (Jacob, Gen 28:12; Solomon, 1Ki 3:5), and the revelation in Daniel 7 is communicated to Daniel in a dream only on account of its particular relation, as to the matter of it, to the dream of Nebuchadnezzar. Amos, Isaiah, and Jeremiah (cf. Amos 7-9; Isa 6:1; 63; Jer 1:13; Jer 24:1-2) had also visions. With Ezekiel visions rather than discourses conveying condemnation or comfort prevail, and Zechariah beholds in a series of actions the future development of the kingdom of God and of the world-kingdoms (Zech 1:7-6:15). We also find images representing angels seen by the prophets when in an ecstasy, not only with Zechariah, who was after Daniel's time, but also with Ezekiel; and Isaiah too saw the seraphim standing, and even moving and acting, before the throne of God (Isa 6:6-7). In the visions the future appears embodied in plastic figures which have a symbolical meaning and which need interpretation. Thus the appearance of angels to Daniel is to be explained in the same way as their appearance to Ezekiel and Zechariah. Accordingly the prophecies of Daniel are not distinguished even in their apocalyptic form from the whole body of prophecy in nature, but only in degree. When dream and vision form the only means of announcing the future, the prophetic discourse is wholly wanting. But the entire return of the prophecy to the form of discourses of condemnation, warning, and consolation is fully explained from the position of Daniel outside of the congregation of God at the court and in the state service of the heathen world-ruler; and this position the Lord had assigned to him on account of the great significance which the world-kingdom had, as we have shown (p. 491), for the preparation beforehand of Israel and of the heathen world for the renovation and perfecting of the kingdom of God through Christ. Both in its contents and form the book of Daniel has thus the stamp of a prophetical writing, such as we might have expected according to the development of the Old Testament kingdom of God from the period of the Babylonish exile; and the testimony of