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 in Zech. Daniel's announcement of a Ruler like a son of man coming in the clouds, Kran. has, on the other hand, justly remarked that this announcement by Daniel is connected with the scene of judgment described in Daniel 7, which Zechariah, in whose prophecies the priestly character of the Messiah predominates, had no occasion to repeat or expressly to mention. This is the case also with the names of the angels in Daniel, which are connected with the special character of his visions, and cannot be expected in Zechariah. Yet Zechariah agrees with Daniel in regard to the distinction between the higher and the lower ranks of angels. Rather the case stands thus: that not only was Zechariah acquainted with Daniel's prophecies, but Ezra also and the Levites of his time made use of (Ezr 9:1-15 and Neh 9) the penitential prayer of Daniel (Dan 9). In Ezekiel also we have still older testimony for Daniel and the principal contents of his book, which the opponents of its genuineness have in vain attempted to set aside. Even Bleek is obliged to confess that “in the way in which Ezekiel (Eze 14:14, Eze 14:20; Eze 28:3) makes mention of the rectitude and wisdom of Daniel, we are led to think of a man of such virtue and wisdom as Daniel appears in this book to have been distinguished by, and also to conceived of some connection between the character there presented and that which Ezekiel had before his eyes;” but yet, notwithstanding this, the manner in which Ezekiel makes mention of Daniel does not lead him to think of a man who was Ezekiel's contemporary in the Babylonish exile, and who was probably comparatively young at the time when Ezekiel spake of him, but of a man who had been long known as an historic or mythic personage of antiquity. But this latter idea is based only on the groundless supposition that the names Noah, Daniel, and Job, as found in Eze 14:14, Eze 14:20, are there presented in chronological order, which, as we have shown under Ezekiel 14, is a natural order determined by a reference to the deliverance from great danger experienced by each of the persons named on account of his righteousness. Equally groundless is the other supposition, that the Daniel named by Ezekiel must have been a very old man, because righteousness and wisdom first show themselves in old age. If we abandon this supposition and fall in with the course of thought in Ezekiel, then the difficulty arising from the naming of Daniel between Noah and Job (Eze 14:14) disappears, and at the same time also the occasion for thinking of an historical or mythical personage of antiquity, of whose special