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To make Daniel a deception doesn't do justice to its widespread use as authentic Scripture by Jesus, the apostles, and the early church. In conclusion, despite arguments to the contrary, I believe that an excellent case can be made for a sixth century dating of the Book of Daniel. We should not reject it as an unworthy literary form simply because we do not understand the psychology of both author and readers involved in its use." [318] Longman, Daniel, p.

My conclusion is that the Book of Daniel seems to have been written in Babylon by Daniel near the end of his life, about 530 BC -- or compiled in Babylon by his disciples from Daniel's writings shortly thereafter.

Nearly every chapter is tied to some historical event, beginning in 605 BC when Daniel and his friends were deported from Jerusalem to Babylon to serve in the court of Nebuchadnezzar the Great.

In addition to the "court stories" in chapters 1-6, Daniel's visions are dated as follows: Based on the internal dating, Daniel has been dated in the mid-sixth century BC by both Jews and Christians from the earliest times.

Daniel seems to have been widely accepted as authoritative Scripture from the second century BC onwards.[315] Daniel was a popular book in the Qumran community, with eight fragments of the Hebrew text found at Qumran.

The oldest of these (4QDan; 4Q114) seems to have been copied in the late second century BC, only a half century after the Maccabean period.[316] If Daniel had been written in the Maccabean period, fifty years just isn't enough time for it to have been considered canonical, authoritative Scripture. 121) asserts, "Attributing the visions to Daniel was not an attempt to deceive people; it was an expression of the group's sense of solidarity and continuity with their past traditions." In my opinion, Lucas's rationalization is unsupportable.

Also, the names of musical instruments could well be found along with the instruments at the Persian court.[314] Today, linguistic arguments for a late date of Daniel are considered quite weak.

One argument for a late date comes from the observation that apocalyptic literature seems to have been popular between 200 BC and 100 AD.

Anyone can see that the costs are often high — crushing breakups, sexual sin, shocking betrayal, sudden rejection, devastating heartbreak — the pain of love that never walked the aisle.Technically, Belshazzar's father Nabonidus (556-539 BC) was king and Belshazzar served as co-regent with his father about 553-539 BC.Nevertheless, Belshazzar functioned as king in Babylon, since Nabonidus was engaged in war and other pursuits far from the capital for nearly a full decade.Two alternative explanations of the identity of Darius the Mede have been suggested. In this case, would be translated (legitimately): "So this Daniel prospered during the reign of Darius, namely the reign of Cyrus the Persian."[310] I don't find this compelling.

Whitcomb argues that Darius the Mede was in fact Gubaru, the governor of Babylon and the region Beyond the River (Abar-nahara), exercising virtually royal powers in Babylon and hence not improperly called "king."[311] I think this is more likely.

They didn't believe that accurate prophecy of the future was possible. The reason for the discrepancy between the third and fourth year is a difference in reckoning systems, pure and simple.