Page 15 - Daniel

Ezekiel, and discount the support by Christ in the New Testament. But
conservative scholars have given almost universal recognition to the
book of Daniel as an authentic sixth-century B.C. composition of Daniel,

the captive of Nebuchadnezzar. The higher critics’ arguments will be
addressed in the later discussion of the genuineness of Daniel.

PLACE IN THE SCRIPTURES

The book of Daniel, written last of all the major prophets, appears in

this order among the major prophets in the English Bible. In the Hebrew
Old Testament—divided into three divisions consisting of the Law, the
Prophets, and the Writings, which is also called Kethubim (Hebrew) or
Hagiographa (Greek)—Daniel is included in the third section, the
Writings. In the Septuagint, Vulgate, and Luther, however, it is placed
with the major prophets. Josephus also includes it in the second division

of the Jewish canon, the Prophets, rather than in the Hagiographa. There
is, therefore, general recognition of the prophetic character of the book.
Although Daniel’s ministry was prophetic, it was of different character

than the other major prophets; and apparently for this reason, the Jews
included Daniel in the Writings. As Wilson has pointed out, the reason
for this was not that the Jews regarded Daniel as inferior nor because
the prophetic section of the canon had already been closed, but as
Wilson states, “It is more probable, that the book was placed in this part
of the Hebrew Canon, because Daniel is not called a nābhī’ (‘prophet’),

but was rather a hōzeh (‘seer’) and a hākhām (‘wise man’). None but the
works of the nebhī’im [prophets] were put in the second part of the
Jewish Canon, the third being reserved for the heterogeneous works of
seers, wisemen, and priests, or for those that do not mention the name or
work of a prophet, or that are poetical in form.” 3

J. B. Payne observes, “For though Christ spoke of Daniel’s function as
prophetic (Matt. 24:15), his position was that of governmental official
and inspired writer, rather than ministering prophet (cf. Acts 2:29–30).” 4
In any case, the Jews did not regard the third division as less inspired,

but only different in character. This is clearly demonstrated by the fact
that they included in it such venerable writings as Job, Psalms and
Proverbs, the books of 1 and 2 Chronicles, Ezra, Nehemiah, and Esther,