SIR ROBERT ANDERSON
Secret Service
Theologian
DANIEL IN THE
CRITICS DEN
APPENDIX
III
THE PUNCTUATION OF DANIEL IX.
25
THE Massoretic punctuation of Daniel ix. 25 has been
adopted by Dean Farrar and Professor Driver, who fail to see that it is fatal
to their pseud-epigraph theory of Daniel. The passage when thus read limits to
62 "weeks" the period during which Jerusalem was to remain as an inhabited
city; and it is quite certain that no Jew writing "in the days of the Seleucid
tyrant, anxious to inspire the courage and console the sufferings of his
countrymen," would have used words which could only mean that the destruction
of their holy city was imminent. Assuming the genuineness of the Book of
Daniel, the R.V. punctuation renders the meaning of the passage more obscure,
but it cannot alter it ; for as 7+62+1 make up 70, it is obvious that the
lesser periods mentioned are subdivisions of the 70 weeks of the prophecy. It
is clear, therefore, that the 62 weeks follow the 7 weeks, and that the death
of Messiah (according to verse 26) was to be at the close of the 69th week.
"The sacred writings - Torah, Prophets, and Hagiographa - were written in
archaic style, the letters were unaccompanied by vowel or punctuation signs. .
. . The accents and the vowel system are an integral part of the Massorab." And
further, "The Received, or, as it is commonly called, the Massoretic, text of
the Old Testament Scriptures, has come down to us in manuscripts which are of
no very great antiquity, and which all belong to the same family or recension"
(Preface, R.V.). As the words "of no very great antiquity" may be explained to
mean not more than about one thousand years old, the reader can appreciate
Professor Margoliouths statement "that we possess the Old Testament in a
partially anti-Christian recension." And as a false punctuation of Dan. ix. 25
would suffice to obscure, though it could not destroy, the Messianic reference
of the passage, the Jewish editors may have possibly sought in this way to
lessen the weight of proof which Daniel affords of the truth of Christianity.
But we may clear the Jewish editors from this charge, though at the
expense of the Old Testament Company of Revisers. Punctuation marks (as we
understand the term) there are none in Hebrew. But the Hebrew accents serve to
a certain extent the same purpose. The following extract from the
Gesenius-Kautzsch Hebrew Grammar (than which there is no higher authority) will
enable the reader to judge of this matter for himself: -
"The design of
the accents is primarily to regulate the musical enunciation (chanting) of the
sacred Text; and thus they are first of all a kind of musical notes. . . . On
the other hand, according to their original design they have also a twofold use
which is still of the greatest importance for the grammar - viz., their value
(a) as marking the tone; (b) as marks of punctuation." And to this a footnote
is added to explain "that the value of the accent as a mark of punctuation is
always relative. Thus, e.g., Athnah, as regards the logical
structure of the sentence, may at one time indicate a very strong
caesure (thus Gen. i. 4); at another, one which is almost imperceptible
(thus Gen. i. i)."
Now it is the presence of the Athnah accent
which has led the Revisers to divide Dan. ix. 25 by a colon. On the same
principle and for the same reason they ought to have rendered Gen. i. I, "In
the beginning God created: the heaven and the earth." In the Hebrew the order
of the words is, "In the beginning created God;" and the force of the
Athnah is to make the reader pause at the sacred name in order that the
hearers may grasp the solemn meaning of the words. In every case, therefore,
the context must decide whether the accent should be "translated" by the
insertion of a colon in the English version. The Revisers, however, by a
majority vote, and in spite of the protest of the American Company, have thus
corrupted Dan. ix. 25. It is one of the blemishes of the R.V. of the Old
Testament, which is generally free from these "schoolboy translations," that so
often mark the R.V. of the New Testament. I will conclude by repeating that if
their punctuation here is right, it is proof that Daniel was not written in the
Maccabean era.
Since writing the foregoing my attention has been called to
the presence of the Athnah in verse 2 of this very chapter. If the
critics are right they ought to render it, "I, Daniel, understood by the books:
the number of the years, &c. But their position is in fact utterly
untenable. 1 Eccles. xii. 5 is a notable instance of this. The beautifully
veiled reference implied in the caper-berry is rendered with exquisite
propriety in our A.V., "and desire shall fail." The R.V. reading, "and the
caper-berry shall fail," is a mere schoolboy translation, and absolutely
meaningless to the English reader.
APPENDIX
IV
THE JEWISH CALENDAR
ACCORDING to the Mishna (treatise Rosh Hathanak), "On the 1st of Nisan
is a new year for the computation of the reign of kings and for festivals." To
which the Jewish editors of the English translation of the Mishna add this
note: "The reign of Jewish kings, whatever the period of accession might be,
was always reckoned from the preceding Nisan; so that if; for instance, a
Jewish king began to reign in Adar, the following month (Nisan) would be
considered as the commencement of the second year of his reign. This rule was
observed in all legal contracts, in which the reign of kings was always
mentioned." This rule, I may add, will explain what Christian expositors and
critics are pleased to call the "errors" in the chronological statements of
Scripture as to Jewish regnal years. Full information on the subject of the
present Jewish year will be found in Lindos Jewish Calendar, and in the
Encyc. Brit., 9th ed., article "Hebrew Calendar."
But while their calendar
is now settled with astronomical accuracy, it was not so in early times. And
nothing is certainly known of the embolismal system then in use, to adjust the
lunar to the solar year. But the testimony of the Mishna is definite that the
great characteristic of the sacred year, as ordained in the Mosaic age,
remained unchanged in Messianic times; namely, it began with the first
appearance of the Paschal moon. The Mishna states that the Sanhedrim required
the evidence of two competent witnesses that they had seen the new moon. The
rules for the journey and examination of the witnesses contemplate the case of
their coming from a distance, and being "a night and a day on the road." The
proclamation by the Sanhedrim may therefore have been delayed for a day or two
after the phasis, and the phasis may sometimes have been delayed till the moon
was 1d. 17 h. old. So that the 1st Nisan may sometimes have fallen several days
later than the true new moon. (See Clinton, Fasti Rem., vol. ii. p. 240.)
All writers therefore who, e.g., fix the date of the Crucifixion by assigning
it to a year in which the Paschal full moon was on a Friday, are clearly wrong.
The elements of doubt are: (i) The time of the phasis; (2) the appearance of
the necessary witnesses; (3) the rules to prevent the festivals falling on
unsuitable days; and (4) the embolismal system in force, of which we know
nothing certainly. The use of the Metonic cycle in settling the Jewish calendar
dates only from the fourth century A.D.; and as the old eight years cycle
was in use among the early Christians for settling Easter, the presumption is
that it was borrowed from the Jews. Let me illustrate this by A.D. 32, the year
which Scripture itself marks out as the year of the Crucifixion. The true new
moon was late on the night (10h. 57m.) of the 29th March. The proclamation of
the Sanhedrim therefore would naturally have occurred on the 31st. But, as
above explained, it may have been delayed till 1st April; and in that case the
15th Nisan should have fallen on Tuesday the 15th April. But according to the
scheme of the eight years cycle, the embolismal month was inserted in the
3rd, 6th, and 8th years; and an examination of the calendars from A.D. 22 to 45
will show that A.D. 32 was the 3rd year of such a cycle. And as the difference
between the solar year and the lunar is 11.5 days, it would amount in three
years to 33.75 days, and the addition of a 13th month (Ve-Adar) of 30 days
would leave an epoch still remaining of 3.75 days. And the "ecclesiastical
moon" being that much before the real moon, the Passover festival would have
fallen on Friday (11th April). 1 have dealt with this question at greater
length in The Coming Prince, pp. 99 - 105.
APPENDIX V
THE TWENTIETH YEAR OF
ARTAXERXES
THE month Nisan in the twentieth year of Artaxerxes
is the epoch of the prophetic era of the seventy weeks. In dealing with this
subject, therefore, it is of vital importance to fix that date, and I have
dealt with the matter exhaustively in an Excursus (App. II., Note A) added to
The Coming Prince, to which I beg leave to refer the reader. I will here give
but one extract : - "According to Clinton (F. H., vol. ii. p. 380), the death
of Xerxes was in July, B.C. 465, and the accession of Artaxerxes was in
February, B.C. 464. Artaxerxes, of course, ignored the usurpers reign,
which intervened, and reckoned his own reign from the day of his fathers
death. Again, of course, Nehemiah, being an officer of the court, followed the
same reckoning. Had he computed his masters reign from February 464,
Chisleu and Nisan could not have fallen in the same regnal year (Neh. i. i; ii.
i). No more could they, had he, according to Jewish practice, computed it from
Nisan."
Not content, however, with my own investigations, I appealed to
the author of The Five Great Monarchies, and Canon Rawlinson favoured me with
the following reply: "You may safely say that chronologers are now agreed that
Xerxes died in the year B.C. 465. The Canon of Ptolemy, Thucidides, Diodorus,
and Manetho are agreed, the only counter authority being Ctesias, who is quite
untrustworthy."
Then as regards the Julian date of the 1st Nisan, B.C. 445
(Neh. ii.), when my book was in the press, I began to fear lest my own lunar
calculations to fix the Jewish New Year (see Appendix IV., ante), might prove
untrustworthy, and accordingly I wrote to the then Astronomer-Royal, Sir George
Airy, who replied as follows: "I have had the moons place calculated from
Largeteaus Tables in additions to the Connaisance des Temps, 1846, by one
of my assistants, and have no doubt of its correctness. The place being
calculated for - 444, March 12d. 20 h., French reckoning, or March 12d. 8 h.
P.M., it appears that the said time was short of New Moon by about 8 h. 47 m.,
and therefore the New Moon occurred at 4 h. 47 ni. A.M., March 13th, Paris
time." The New Moon, therefore, occurred at Jerusalem on the 13th March, B.C.
445 (-144 Astronomical) at 7h. 9m. A.M. And the next day, the 14th, was the 1st
Nisan.
APPENDIX VI
THE DATE OF THE CRUCIFIXION
AS regards the date
of the Ministry and of the Passion, Luke iii. 1 is an end of controversy with
all who reject the nightmare system of interpreting Scripture. The 15th year of
the Emperor Tiberius is as certain a date as the 15th year of Queen Victoria.
He began to reign on the 19th August A.D. 14. "And no single case has ever
been, or can be, produced in which the years of Tiberius were reckoned in any
other manner."
But Gibbon tells us that "The Roman Emperors invested their
designed successor with so large a share of present power as should enable him,
after their decease, to assume the remainder without suffering the empire to
perceive the change of masters. Thus Augustus . . . obtained for his adopted
son [Tiberius] the censorial and tribunitian power, and dictated a law by which
the future prince was invested with an authority equal to his own over the
provinces and the armies. Thus Vespasian . . . associated Titus to the full
powers of the Imperial dignity" (Decline and Fall, I. ch. 3).
And this is
made an excuse for "cooking" the chronology by those who, in spite of the clear
testimony of Scripture, insist on assigning the Crucifixion to A.D. 29 or 30.
They treat the reign of Tiberius as beginning some years before the death of
Augustus, and take his 15th year to mean his 12th year. Sanclementi, indeed,
finding "that nowhere in his time, or on monuments or coins, is a vestige to be
found of any such mode of reckoning the years of this emperor," disposes of the
difficulty by taking the date in Luke iii. I to refer to the Passion! Browne
adopts this in a modified form. He says "it is improbable to the last degree"
that Luke, who wrote specially for a Roman officer, and generally for Gentiles,
would have so expressed himself as to be certainly misunderstood by them.
Therefore, though the statement of the Evangelist clashes with his date for the
Passion, he owns his obligation to accept it.
The Evangelists
chronology refutes the traditional date embodied in the spurious Acta
Pilati formerly quoted in this controversy, and in the writings of certain
of the Fathers - "by some because they confounded the date of the baptism with
the date of the Passion; by others, because they supposed both to have happened
in one year; by others, because they transcribed from their predecessors
without examination" (Fynes Clinton, Fasti Rom., A.D. 29).
The advocates
of this false chronology rely, first, on a wrong inference from the
Evangelists statement that the Lord "when He began (to teach) was about
thirty years of age" (Luke iii. 23). But, as Alford says, this "admits of
considerable latitude, but only in one direction, viz, over thirty years." And,
secondly, on the figment that the Passion must have occurred in a year when the
Paschal moon was full upon a Friday. But this is a blunder. John xviii. 3 makes
it clear that the Passover of the Crucifixion was not at the full moon. For in
that case there would have been no "lanterns and torches," especially having
regard to Luke xxii. 2. See Appendix IV. (p. 172f ante); and also
Clintons Fasti Rom., vol. ii. p. 240, as to the impossibility of
determining in what year the Passover fell on a Friday. The whole question is
dealt with fully in The Coming Prince, cli. viii.
Appendix Seven
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