God was desirous to shew thee all those that should reign after thee; and to that end exhibited to thee the following dream :--- Thou seemedst to see a great image, standing before thee: the head of which was of gold, the shoulders and arms of silver, the belly and the thighs of brass; but the legs and the feet of iron. Thou then sawest a stone broken off from a mountain, which fell upon the image, and threw it down and brake it to pieces, and did not permit any part of is to remain whole; but the gold, the silver, the iron, and the brass became smaller, than meal which upon the blast of a violent wind, was forcibly carried away, and scattered abroad; but the stone increased to such a degree, that the whole earth beneath it seemed to be filled therewith. This is the dream which thou sawest, and its interpretation is as follows. The head of gold denotes thee, and the kings of Babylon that have been before thee. But the two hands and arms signify that thy government shall be dissolved by two kings. But another king that shall come from the west, armed with brass, shall destroy that government. And another government that shall be like unto iron, shall put an end to the power of the former, and shall have dominion over all the earth; on account of the nature of iron which is stronger than that of gold, of silver, and brass." Daniel also declared the meaning of the stone to the king; but I do not think it proper ro relate it; since I have only undertaken to describe things past, or things present; but not the things that are future. Yet if any one be so desirous of knowing truth, as not to wave such points of curiosity, and cannot curb his inclination for understanding the uncertainties of futurity, and whether they will happen or not, let him diligently read the book of Daniel, which he will find among the sacred things.

When Nebuchadnezzar heard this, and recollected his dream, he was astonished at the nature of Daniel; and fell upon his face, and saluted Da

This is a most remarkable passage in Josephus concerning the stone cut out of the mountain, and destroying the image, which he intimated to be a prophecy of futurity; and probably not safe for him to exclain, as belonging to the destruction of the Roman empire, by Jesus Christ, the true Messiah of the Jews. Take here also the words of Havercamp. The place referred to by Josephus," says he, is "chap. 10. Nor is this to be wondered at, that he would not meddle with things future. For he had no mind to provoke the Romans, by speaking of the destruction of the city, which they called the eternal city." Note v. on X. 11.

Since Josephus here explains the seven prophetic times which were to pass over Nebuchadnezzar, Dan, iv. 16. to be seven years, we thence learn how he most probably must have understood those other parallel phrases, of a time, times, and a half, VII. 25 and XII. 9, of so many prophetic years also. Though he lets us know, by

niel in the manner that men worship God; and gave command that he should be sacrificed to as a god. He also imposed the name of his own god, Baltasar upon him, and made him and his kinsmen rulers of the whole kingdom. These kinsmen however, happened to fall into danger by the envy and malice of their enemies: for they offended the king upon the following occasion. The king made an image of gold, whose height was sixty cubits, and its breadth six cubits; and set it in the great plain of Babylon; and when he was going to dedicate the image, he invited all the principal men that were under his dominion, and commanded that when they should hear the sound of the trumpet, they should then fall down and worship the image; and he threatened that those who did not do so, should be cast into a fiery furuace. When therefore all the rest, upon heating the sound of the trumpet worshipped the image; Daniel's kinsmen did not do it, because they would not transgress the laws of their country. So these men were convicted, and cast immediately into the fire; but were saved by divine providence, and after a surprising manner escaped death for the fire did not touch them. And I suppose it touched them not, as if it reasoned with itself, that they were cast into it without any fault of theirs; and that therefore it was too weak to burn the young men when they were in it. This was done by the power of God, who made their bodies so far superior to the fire, that it could not consume them. This it was which recommended them to the king as righteous men, and men beloved of God: on which account they continued in great esteem with him.

A little after this, the king saw in his sleep another vision; intimating that he should fall from his dominion, and feed among the wild beasts; and that when he had lived in this manner in the desert for seven years, the should recover his dominion again. When he had seen this dream, he called the magi

his hint at the interpretation of the seventy weeks, as belonging to the fourth monarchy, and the destruction of Jerusalem by the Romans, in the days of Josephus, Chap. 2. that he did not think those years to be bare years; but rather days for years; by which reckoning, and by which alone could seventy weeks, or four hundred and ninety days, reach to the age of Josephus. But as to the truth of those seven years banishment by Nebuchadnezzar from men, and his living so long among the beasts, the very small remains we have any where else of this Nebu chadnezzar, prevent our expectation of any other full account of it. So far we know by Ptolemy's Canon, a contemporary record; as well as by Josephus presently, that he reigned in all forty-three years; that is eight years after we meet with any account of his actions. One of the last of which was the thirteen years siege of Tyre, XI. II. where yet the old Latin has three years and ten mouths. Yet were his actions before so remarkable

cian

t

cians together again; and enquired of them about it, desiring them to tell him what it signified. But when none of them could find out the meaning of the dream, nor discover it to the king, Daniel was the only person that explained it. And as he foretold, so it came to pass. For after he had continued in the wilderness the aforementioned interval of time, while no one durst attempt to seize his kingdom, during those seven years; he prayed to God that he might recover his throne; and he returned to it. But let no one blame me for writing down every thing of this nature, as I find it in our ancient books. For as to that matter, I have plainly assured those that think me defective in any such point, that I intended to do no more than translate the Hebrew books into the Greek language, and promised to explain those facts, without adding any thing to them of my own, or taking any thing away from them.

CHAP. XI.

Of Nebuchadnezzar, and his Successors; the Dissolution of their Government by the Persians; the affairs of Daniel; and the Prophecies he delivered in Media.

NOW when king Nebuchadnezzar had reigned forty-three years, he ended his life.

He

was an active man, and more fortunate than the kings were before him. Berosus makes mention of his actions in the third book of his Chaldaic history, where he says, "When his father Nabuchodonosor [Nabopollassar] heard that the governor whom he had set over Egypt, and the places about Cole-Syria and Phoenicia, had revolted from him, while he was not himself able any longer to undergo the hardships of war; he committed to his son Nebuchadnezzar, who was still but a youth, some parts

both in sacred and profane authors, that such a vacuity of eight years at the least, at the latter end of his reign, must be allowed to agree very well with Daniel's accounts; that after a brutal life of seven years duration, he might return to his reason, and to the exercise of his royal authority for one whole year at least before his death.

*These forty-three years for the duration of the reign of Nebuchadnezzar are, as I have just observed, the same number as that in Ptolemy's Canon. Moses Chorenensis also confirms this captivity of the Jews under Nebuchadnezzar; and adds what is very remarkble, that one of those Jews that were carried by him into captivity, got away into Armenia; and raised the great family of the Bagratidæ there. See page 1, 58, 91, 98, 100, 109, 123. 124, 136, 180, 184.

+ These twenty-one years here ascribed to Nabopollassar, the father of the great Nebuchadnezzar, are the same with those given him in Ptolemy's Canon. And

VOL. I. NO. XX.

of his army and sent them against them. So when Nebuchadnezzar had given battle, and fought with the rebel, he defeated him, and reduced the country under his subjection; and made it a branch of his own kingdom. But about that time it happened that his father fell ill, and ended his life in the city Babylon; when he had reigned twenty-one years. And when he was made sensible that his father was dead, he settled the affairs of Egypt, and other countries as also those that concerned the captive Jews, Phoenicians, Syrians, and those of the Egyptian nations; and having committed the conveyance of them to Babylon to certain of his friends, together with the body of his army, and the rest of their ammunition and provisions; he went himself hastily, accompanied with a few others, over the desert, and came to Babylon. So he took upon him the management of public affairs and of the kingdom, which had been kept for him by one that was the principal of the Chaldeans; and he received the entire dominions of his father; and appointed, that when the captives came, they should be placed as colonies, in the most proper parts of Babylonia. He then adorned the temple of Belus, and the rest of the temples, in a magnificent manner, with the spoils he had taken in the war. He also added another city to that which was there of old, and rebuilt it: that such as would besiege it hereafter might no more turn the course of the river, and thereby attack the city itself. He therefore built three walls round about the inner city, and three others about that which was the outer; and this he did with burnt brick. And after he had walled the city, and adorned its gates, he built another palace before his father's palace; but so that they joined to it: to describe whose height and immense riches it would perhaps be too much for me to attempt. Yet as large and lofty as they were, they were completed in fifteen days. He also erected elevated places for walking, of

vast

note here, that what Dr. Prideaux says, connexion, at the year 612, that Nebuchadnezzar must have been a common name of other kings of Babylon besides the great Nebuchadnezzar himself, is a groundless mistake of some modern chronologers only, and destitute of all proper original anthority.

These fifteen days for finishing such vast buildings at Babylon, in Josephus's copy of Berosus would seem too absurd to be supposed to be the true number; were it not for the same testimony extant also in the first book against Apion, with the same number. It thence indeed appears, that Josephus's copy of Berosus had this small number; but that it is the true number, I still doubt. Josephus assures us, that the walls of so much a smaller city as Jerusalem were two years and four months in building by Nehemiah, who yet hastened the work all he could; XI. 5. I should think one hundred and fifstone;

44

stone; and made it resemble mountains; and built it so that it might be planted with all sorts of trees. He also erected what was called pensile paradise; because his wife was desirous to have things like her own country; she having been bred up in the places of Media." Megasthenes also, in his fourth book of his Accounts of India, makes mention of these things; and thereby endeavours to shew that this king, Nebuchadnezzar, exceeded Hercules in fortitude, and in the greatness of his actions. For he saith, that "he conquered great part of Lybia and Iberia." Diocles also, in the second book of his Accounts of Persia, mentions this king. As does Philostratus, in his accounts both of India and of Phonicia say, that" this king besieged Tyre, thirteen years while at the same time Ethbaal reigned at Tyre." These are all the histories that I have with concerning this king.

After the death of Nebuchadnezzar, Evil. Merodach his son succeeded in the kingdom: who immediately set Jechoniah at liberty, and esteemed him among his most intimate friends. He also gave hin many presents, aud made him honorable above the rest of the kings that were in Babylon. For his father had not kept his faith with Jechoniah, when he voluntarily delivered up himself to him, with his wives and children, and his whole kindred, for the sake of his country: that it might not be taken by siege, and utterly destroyed; as we said before. When Evil-Merodach was dead, after a reign of * eighteen years, Niglissar, his son took the government, and retained it † forty years: and then ended his life. And after him the succession in the kingdom came to his son Labosordacus, who continued in it, in all, but nine months, and when he was dead, it came to Baltasar; who by the Baby

teen days, or a year and twenty days, much more propor. tionable to so great a work.

* Two years.

+ Four years.

It is here remarkable, that Josephus, without the knowledge of Ptolemy's Canon, should call the same king, whom he himself here, Baruch, i. 11. and Daniel v. 1, 2, 9, 12, 22, 29, 30. style Baltasar, or Belshazzar, from the Babylonian god Bel; Naboandelus also; and in another place from the same citation out of Berosus, Nabonnedon; from the Babylonian god Nabo, or Nebo. This last is not remote from the original Babylonian pronunciation in Ptolemy's Canon Nabonadius. For both the place of this king, in that Canon, as the last of the Assyrian or Babylonian kings, and the number of years of his reign, seventeen, the same in both, demonstrate that it is one and the same king that is meant by them all. It is also worth noting, that Josephus knew that Darius, the partner of Cyrus, was the son of Astyages, and was called by another name among the Greeks: though it does not appear he knew what that name was; as having never seen the best history of this period, which is Xenophon's Κύριο παιδεία. Kuge waidela. But then, what Josephus's present copies

8

lonians was called Naboandelns. Against him did Cyrus, king of Persia, and Darius, king of Media, make war. And when he was besieged in Babylon, there happened a wonderful and prodigious vision. He sat down at supper in a large room, and there were a great many vessels of silver, such as were made for royal entertainments; and he had with him his concubines, and his friends. Whereupon he commanded that those vessels of God which Nebuchadnezzar had taken out of Jerusalem, and had not made use of, but had put them into his own temple, should be brought out of that temple. He also grew so haughty, as to proceed to use them in the midst of his cups, drinking out of them, and blaspheming against God. In the mean time he saw a hand proceed out of the wall, and writing certain syllables. At this sight he was disturbed and called the magicians and Chaldeans together, and all that sort of men that were among these barbarians, and were able to interpret signs and dreams, that they might explain the writing to him. But when the magicians said they could discover nothing, nor did understand it; the king was in great disorder of mind, and under great trouble at this surprising accident. So he caused it to be proclaimed through all the country, and promised that to him who could explain the writing, and give the signification thereof, he would give a golden chain for his neck, and permission to wear a purple garment, as did the kings of Chaldea; and would bestow on him the third part of his own dominions. When this proclamation was made, the magicians ran together more earnestly, and were very ambitious to find out the importance of the writing, but still hesitated about it as much as before. Now when the king's grandmother saw him cast down at this accident, she

say presently, that it was only within no long time after the hand writing on the wall that Baltasar was slain, does not so well agree with our copies of Daniel; which say it was the same night; Daniel v. 30. But then it must be observed, that Theodoret directly quotes Josephus for the confirmation of our copies of Daniel, and particularly for affirming that he was slain the same night also. Whose testimony is here set down at large by Dr. Hudson. § Daniel v. 5.

This grandmother, or mother of Baltasar, the queen dowager of Babylon, (for she is distinguished from his queen, Daniel v. 10, 23). seems to have been the famous Nitocris, who fortified Babylon against the Medes and Persians; and in all probability governed it under Baltasar, who seems to have been a weak and effeminate prince. Whether Baltasar were the son or grandson of the great Nebuchadnezzar, will be best understood by the following passage out of some observations I formerly made, when I carefully read over Mr. Hutchinson's excellent edition of Xenophon's Kúgs Пlaideia, as follows: "Xenophon, who made his Persian expedition not till one hundred and twenty-eight years after the death of Cyrus, and never seems to have been at Babylon, nor began

began to encourage him, and to say that there was a certain captive who came from Judea, a Jew by birth; but brought away thence by Nebuchadnezzar, when he destroyed Jerusalem: whose name was Daniel; a wise man, and one of great sagacity in finding out what was impossible for others to discover, and what was known to God alone; and who brought to light and answered such questions to Nebuchadnezzar, as no one else was able to answer, when they were consulted. She therefore desired that he would send for him, and enquire concerning the writing; and to condemn the unskilfulness of those that could not find their meaning; and this although what God signified thereby should be of a melancholy nature."

When Baltasar heard this, he called for Daniel; and when he had expressed what he had learned concerning him and his wisdom, and how a divine spirit was with him, and that he alone was fully capable of finding out what others would never have thought of; he desired him to declare to him what this writing meant. That if he did so, he would give him leave to wear purple, and to put a chain of gold about his neck, and would bestow on him the third part of his dominion, as an honorary reward for his wis dom, that thereby he might become illustrious to those who saw him, and who enquired upon what occasion he obtained such honors. But Daniel desired that he would keep his gifts to himself: the effect of wisdom, and of divine revelation admitting of no gifts: but bestowing its advantages on petitioners freely; but that still he would explain the writing to him. He said, it denoted that he should soon die; and this because he had not learned to honor God, and not to admit things above human nature, by what punishment his progenitor had undergone for the injuries he had offered to God: and because he had quite forgotten how Nebuchadnezzar was removed to feed among wild beasts, for his impieties, and did not recover his former life among men, and his kingdom, but upon God's mercy to him, after many supplications and prayers.

ever names any king of Babylon; (as perhaps not knowing their names; always and only calling each of them Tiv Asoúpov the Assyrian king, in agreement with Ptolemy's Canon ;) took the last king of Babylon to be the son of his predecessor, and the same that injured Gobyras and Gadates; page 307, 529. Berosus also, who lived still much later, took Niricassolassar for the sister's husband, and puts in Laborosoarchod, who is not in the Canon. Perhaps we had better follow the Scripture, and the Canon, as elder, and indeed contemporary records; and say, that Ilvarodamus or Evilmerodach was the son, and Niricassolassar the grandson of Nehuchadnezzar; and that Baltasar or Nabonadius was the uncle of NiricassoJassar, and the son of Nebuchadnezzar, by another wife, Nitocris. See Baruch I. 11. 2 Chron. xxxvi. 20. Jer. xxvi. 7. Dan v. 18, 22. And perhaps Laborosoarchod

Who did thereupon praise God all the days of hist life, as one of almighty power, aud who takes care of mankind. He also reminded him that he had greatly blasphemed against God, and had made use of his vessels amongst his concubines: that therefore God was angry with him, and declared by this writing beforehand what a sad conclusion of his life he should come to. And he explained the writing thus: "MANEH: this, if it be expounded in the Greek language, may signify Agius, a number; because God hath numbered so long a time for thy life, and for thy government; and there remains but a small portion. THEKEL: this signifies raus, a weight and means that God hath weighed thy kingdom in a balance, and finds it going down already. PHARES: this also in the Greek tongue, denotes Kλdoux, a fragment: God will therefore break thy kingdom in pieces, and divide it among the Medes and Persians."*

When Daniel had told the king that the writing upon the wall signified these events, Baltasar was in great sorrow and affliction, as was to be expected when the interpretation was so heavy upon him.. However, he did not refuse what he had promised Daniel, although he were become a foreteller of misfortunes; but bestowed it all upon him. As reasoning thus, that when he was to reward was peculiar to himself and to fate, and did not belong to the prophet: but that it was the part of a good and a just man to give what he had promised, although the events were to be of a melancholy nature. Now after a little while, both himself, and the city were taken by Cyrus king of Persia, who fought against him. For it was Baltasar, under whom Babylon was taken; when he had reigned seventeen years. And this is the end of the posterity of Nebuchadnezzar, as history informs us. But when Babylon was taken by Darius; and when he, with his kinsman Cyrus, had put an end to the dominion of the Babylonians, he was sixty-two years old. He was the son of Astyages: and had † another name among the Greeks. Moreover, he took Daniel the pro

was no more than a first minister under Baltasar at first; as the queen mother Nitocris appears to have been the real agent afterwards; Baltasar being a weak and effe minate prince, as I have already noted, and as his history shews. N. B. It is plain that though Xenophon knew the history of Cyrus, yet did he not know his chronology, or how long he was in his war. He thought those wars, before the taking of Babylon, to have been over in a very few years; contrary to the strongest evidence elsewhere; though in contradiction to this, he knew Cyrus to be younger than Cyaxares, and a very old man before he died; which agrees with the other testimonies of antiquity." Daniel, v. 28. † Cyaxares.

*

phet

phet, and carried him with him into Media, and honored him very greatly, and kept him with him. For he was one of the three presidents whom he set over his three hundred and sixty provinces.

However, while Daniel was in so great dignity, and in so great favour with Darius, and was alone intrusted with every thing by him, as having somewhat divine in him, he was envied by the rest: for those that see others in greater honor than them. selves with kings, envy them. And when those that were grieved at the great favor Daniel was in with Darius, sought for an occasion against him, he afforded them no occasion at all. For as he was above all the temptations of money, and despised bribery, and esteemed it a very base thing to take any thing by way of reward, even when it might be justly given him, he afforded those that envied him not the least handle for an accusation. So when they could find nothing for which they might calumniate him to the king; and thereby deprive him of the honor he was in; they sought for some other method whereby they might destroy him. When therefore they saw that Daniel prayed to God three times a day, they thought they had found an occasion by which they might ruin him. So they came to Darius, and told him, that the princes and governors had thought proper to allow the multitude a relaxation for thirty days; that no one might offer a petition or prayer either to himself, or to the gods: but that he who would transgress this decree should be cast into the den of lions, and there perish.*

Hereupon the king, not being acquainted with their wicked design, nor suspecting that it was a contrivance against Daniel, said, he was pleased with this decree; and promised to confirm what they desired; he also published an edict to promulgate that decree which the princes had made. Accordingly all the rest took care not to transgress those injunctions, and rested in quiet. But Daniel had no regard to them; but as he was wont, he stood and prayed to God in the sight of them all. The princes having now met with the occasion they so earnestly sought, came presently to the king, and accused Daniel as the only person who had transgressed the decree; while not one of the rest durst pray to their gods. This discovery they made, not because of his impiety, but because they had watched him and observed him out of envy. For supposing that Darius did thus out of a greater kindness to him than they expected, and that he was ready to grant him

* Daniel vi. 7.

It is no way improbable that Daniel's enemies might suggest this reason to the king, why the lions did not meddle with him; and that they might suspect the king's kindness to Daniel had procured these lions to be so filled beforehand; and that thence it was that he encouraged

pardon for this contempt of his injunctions; and envying this very pardon to Daniel, they did not become more favorable to him, but desired he might be cast into the den of lions, according to the law. So Darius hoping that God would deliver him, and that he would undergo nothing that was terrible by the wild beasts; bade him bear this accident cheerfully and when he was cast into the den, he put his seal to the stone that lay upon the mouth of the den, and went his way. He then passed all the night without food, and without sleep; being in great distress for Daniel. But when it was day, he got up, and came to the den; and found the seal entire, which he had left the stone sealed withal; he also opened the seal, and called to Daniel, and asked him if he were alive? And as soon as he heard the king's voice, and said, that he had suffered no harm; the king gave order that he should be drawn up out of the den. Now when his enemies saw that Daniel had suffered nothing which was terrible, they would not own that he was preserved by God, and by his providence but they said that the lions had been filled with food, and on that account it was, as they supposed, that they would not touch Daniel, nor come to him. And this they alledged to the king. But the king out of an abhorrence of their wickedness, gave order that they should throw in a great deal of flesh to the lions; and when they had filled themselves, he gave farther order that Daniel's enemies should be cast into the den; that he might learn whether the lions, now they were full would touch them or not. And it appeared plainly to Darius, after the princes had been cast to the wild beasts, that it was God who preserved Daniel. + For the lions spared none of them; but tore them all to pieces, as if they had been very hungry, and wanted food. I suppose therefore it was not their hunger, which had been a little before satisfied with abundance of flesh, but the wickedness of these men that provoked them to destroy the princes. For if it so please God, that wickedness might, by even those irrational creatures, he esteemed a plain foundation for their punishment.

When therefore those that had intended thus to destroy Daniel by treachery, were themselves destroyed, King Darius sent letters over all his country, and praised that God whom Daniel worshipped; and said, that he was the only true God, and had power. He also held Daniel in very great esteem; and made him the principal of his friends. Now when Daniel was become so illustrious and famous,

Daniel to submit to this experiment, in hopes of coming off safe; and that this was the true reason of making so terrible an experiment upon those his enemies and all their families, Dan. vi. 24. Though our other copies do not directly take notice of it.

on