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 hoary antiquity, not only of Israel, but of all nations, viz., in the period of the deluge, and their persons disappear in apocryphal darkness. “While Daniel on his knees prays for the divine disclosure regarding the time of the deliverance of his people, and each of his revelations is at the same time an answer to prayer, the Sibyl in the Maccabean time is represented, in a true heathenish manner, powerfully transported against her will by the word of God as by a madness, and twice she prays that she might rest and cease to prophesy.” Again, the prophetic situation is just as different. As is the case with all the earlier prophets, Daniel's prophecy goes forth from a definite historical situation, the growing up of the first great world-power in Assyria-Chaldea; it stands in a moral practical connection with the deliverance of Israel, about which it treats, after the expiry of the seventy years of Jeremiah; the four world-monarchies which were revealed to him take root in the historical ground of the time of Nebuchadnezzar. In the Seleucidan-Jewish Sibyl, on the contrary, there is no mention made of a prophetical situation, nor of a politico-practical tendency; the Sibyl has in a true Alexandrine manner a literary object, viz., this, to represent Judaism as the world-religion. “That life-question for Israel and the world, When comes the kingdom of God? which in Daniel springs up in an actual situation, as it shall also be only answered by divine fact, is in the Alexandrine Sibyllist only a question of doctrine which he believes himself called on to solve by making the heathen Jews and associates of the Jews. Finally, in the Sibyls there is wanting a prophetical object. The prophetical object of Daniel is the world-power over against the kingdom of God. This historico-prophetic idea is the determinating, sole, all-penetrating idea in Daniel, and the centre of it lies throughout in the end of the world-power, in its inner development and its inner powerlessness over against the kingdom of God. The four world-forms do not begin with the history of nations and extend over our present time. On the contrary, the creative prophetic spirit is wanting to the Sibyl; not one historical thought of deliverance is peculiar to it; it is a genuine Alexandrine compilation of prophetic and Graeco-classic thoughts externally conceived. The thought peculiarly pervading it, to raise Judaism to the rank of the world-religion, is only a human reflection of the divine plan, that in Abraham all the nations shall be blessed, which pervades all the prophets as the great thought in the history of the