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11 Martin, “Language,” 712; cf. Wilson, “Book of Daniel,” 2:784.
12 Gleason L. Archer Jr., A Survey of Old Testament Introduction, rev. ed. (Chicago: Moody,
2007), 377–78.
13 Cf. Robert D. Culver, Daniel and the Latter Days (Chicago: Moody, n.d.), 95–104; and Carl
August Auberlen, The Prophecies of Daniel and the Revelations of St. John (Edinburgh: T. & T.
Clark, 1857), 27–31.
14 Cf. Culver, Daniel and the Latter Days, 784.
15 Cf. Ibid., 787.
16 Miller, Daniel, 50.
17 Jerome, Commentary on Daniel, Gleason L. Archer Jr., trans. (Grand Rapids: Baker, 1958), 15–
16.
18 Thomas S. Kepler, Dreams of the Future, Bible Guides, William Barclay and F. F. Bruce, eds.,
no. 22 (Nashville: Abingdon, 1963), 32–33.
19 Merrill F. Unger, New Unger’s Bible Dictionary, R. K. Harrison, ed. (Chicago: Moody, 1988),
276.
20 James A. Montgomery, A Critical and Exegetical Commentary on the Book of Daniel, The
International Critical Commentary (Edinburgh: T. & T. Clark, 1927), 3.
21 Ibid., 2.
22 James B. Pritchard, ed., Ancient Near Eastern Texts Relating to the Old Testament, 3rd. ed.
(Princeton: Princeton University Press, 1969), 149–55.
23 Cf. W. A. Criswell, Expository Sermons on the Book of Daniel, vol. 1 (Grand Rapids: Zondervan,
1968), 54. Dyer notes the problems ignored by such critics. “The Prophet Daniel, well known
in Babylon, would have been familiar to Ezekiel and his audience. There is no indication in the
Old Testament that the mythical character Dan’el was known to the Jews or accepted as a
model of righteousness. It was Ezekiel’s purpose (Ezek. 14:1–11) to lambast idolatry. Would he
use an idolatrous myth as a model of righteousness? By contrast, the biblical Daniel is the
perfect example of a man who refused to compromise his beliefs.” Dyer, “Ezekiel,” 1,254.
24 Charles Boutflower, In and Around the Book of Daniel (Grand Rapids: Zondervan, 1963), 287–
88.
25 Brownlee, Qumran Scrolls, 30. Wood explains the problem for liberal scholars in this way:
“Manuscript fragments of the book have been found in Cave I and Cave IV of Wadi Qumran,
and these date to at least the first century, and probably the second, B.C., which makes the date
