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289), until the discovery of the Nabonidus Chronicle.The only conclusion that one can reach, other than some other information which has been lost to us today, is that the author was indeed alive during the events, in 539 BC (Waltke, pg. The third main historical argument concerns the identity of Darius the Mede, mentioned in chapters five, six, nine, and eleven.



Before this, and for some time after that, the general consensus was that the book was written by Daniel in the sixth century BC, and is the truly inspired prophecy from God (vaticania ante eventu vs. The debate began again with fervor in the seventeenth through the eighteenth centuries, during the scientific revolution, when naturalism and rationalism had an upsurge. Since then, the majority of scholars generally accept the Maccabean theory without much question.He refers to the "'abomination the causes desolation,' spoken of through the prophet Daniel." Here, Jesus uses the Greek dia, along with the genitive case, which always implies personal human agency (Archer, pg 284) That should strongly lead one to believe that Jesus was under the impression that the Daniel he referred to was an actual person named Daniel, not just the title of a book.Jesus also calls that Daniel a profhtou, or "one who proclaims inspired utterances on behalf of God" (Louw).As for the historical arguments, there are four main contentions.

The first has to do with the reference to Nebuchadnezzar in Daniel 1 :1 .

Chapter eleven is the focus of most of the controversy, as, according to most scholars, it gives a very detailed account of the battles of Antiochus Epiphanes.