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 without doubt composed by Ezra himself,” which is consequently as old, if not older than the genuine parts of the book of Nehemiah, and that both books in the form in which they have come to us must have been edited by a Jew living at the end of the Persian or at the beginning of the Grecian supremacy, and then for the first time in this redaction were admitted into the canon. Besides all this, it appears that in the work of Jesus Sirach the previous existence of the book of Daniel is presupposed, for the idea presented in Sirach. 17:14, that God had given to that people an angel as ἡγούμενος (שׂר), refers to Dan 10:13, 20-11:1; Dan 12:1. For if Sirach first formed this idea from the lxx translation of Deu 32:8-9, then the lxx introduced it from the book of Daniel into Deu 32:8, so that Daniel is the author from whom this opinion was derived; and the book which was known to the Alexandrine translators of the Pentateuch could not be unknown to the Siracidae. Still weaker is the argumentum e silentio, that in the prophets after the exile, Haggai and Malachi, and particularly Zechariah (Zech 1-8), ), there are no traces of any use being made of the book of Daniel, and that it exerted no influence on the Messianic representations of the later prophets. Kran. has already made manifest the weakness of this argument by replying that Bleek was silent as to the relation of Daniel's prayer, Dan 9:3-19, to Ezr 9:1-15 and Neh 9, because the dependence of Ezra and Nehemiah on the book of Daniel could not be denied. Moreover von Hofmann, Zündel (p. 249ff.), Volck (Vindiciae Danielicae, 1966), Kran., and Klief. have shown that Zechariah proceeded on the supposition of Daniel's prophecy of the four world-monarchies, inasmuch as not only do the visions of the four horns and of the four carpenters of Zec 2:1-4 (Zec 1:18-21) rest on Dan 7:7-8; Dan 8:3-9, and the representation of nations and kingdoms as horns originate in these passages, but also in the symbolic transactions recorded Zec 11:5, the killing of the three shepherds in one month becomes intelligible only by a reference to Daniel's prophecy of the world-rulers under whose power Israel was brought into subjection. Cf. my Comm. on Zec 2:1-4 and Zec 11:5. The exposition of Zec 1:7-17 and Zec 6:1-8 as founded on Daniel's prophecy of the world-kingdoms, does not, however, appear to us to be satisfactory, and in what Zechariah (Zec 2:5) says of the building of Jerusalem we can find no allusion to Dan 9:25. But if Bleek in particular has missed