1. Now when king Nebuchadnezzar had reigned forty-three years,he ended his life. He was an active man, and more fortunate than the kings that were before him. Now Berosus makes mention of his actions in the third book of his Chaldaic History, where he says thus: "When his father Nebuchodonosor [Nabopollassar] heard that the governor whom he had set over Egypt, and the places about Coelesyria 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 of his army, and sent them against him. So when Nebuchadnezzar had given battle, and fought with the rebel, he beat him, and reduced the country from under his subjection, and made it a branch of his own kingdom; but about that time it happened that his father Nebuchodonosor [Nabopollassar] fell ill, and ended his life in the city Babylon, when he had reigned twenty-one years; and when he was made sensible, as he was in a little time, that his father Nebuchodonosor [Nabopollassar] was dead, and having settled the affairs of Egypt, and the other countries, as also those that concerned the captive Jews, and Phoenicians, and Syrians, and those of the Egyptian nations; and having committed the conveyance of them to Babylon to certain of his friends, together with the gross 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 places of Babylonia; but then he 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, after a becoming manner, walled the city, and adorned its gates gloriously, he built another palace before his father's palace, but so that they joined to it; to describe whose vast 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 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 a pensile paradise, because his wife was desirous to have things like her own country, she having been bred up in the palaces of Media." Megasthenes also, in his fourth book of his Accounts of India, makes mention of these things, and thereby endeavors to show that this king [Nebuchadnezzar] exceeded Hercules in fortitude, and in the greatness of his actions; for he saith that he conquered a great part of Libya and Iberia. Diocles also, in the second book of his Accounts of Persia, mentions this king; as does Philostrates in his Accounts both of India and of Phoenicia, 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 met with concerning this king.
2. But now, after the death of Nebuchadnezzar, Evil-Merodach his son succeeded in the kingdom, who immediately set Jeconiah at liberty, and esteemed him among his most intimate friends. He also gave him many presents, and made him honorable above the rest of the kings that were in Babylon; for his father had not kept his faith with Jeconiah, 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-Mcrodach 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 Babylonians was called Naboandelus; against him did Cyrus, the king of Persia, and Darius, the king of Media, make war; and when he was besieged in Babylon, there happened a wonderful and prodigious vision. He was 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 came to a resolution, and commanded that those vessels of God which Nebuchadnezzar had plundered 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 upon the wall certain syllables; at which sight, being disturbed, he called the magicians and Chaldeans together, and all that sort of men that are 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 couched therein, he would give him a golden chain for his neck, and leave 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 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 had 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, 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 inquire of him 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.
3. When Baltasar heard this, he called for Daniel; and when he had discoursed to him 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 wisdom, that thereby he might become illustrious to those who saw him, and who inquired upon what occasion he obtained such honors. But Daniel desired that he would keep his gifts to himself; for what is the effect of wisdom and of Divine revelation admits of no gifts, and bestows its advantages on petitioners freely; but that still he would explain the writing to him; which denoted that he should soon die, and this because he had not learnt to honor God, and not to admit things above human nature, by what punishments 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; who did thereupon praise God all the days of his life, as one of almighty power, and who takes care of mankind. [He also put him in mind] how he had greatly blasphemed against God, and had made use of his vessels amongst his concubines; that therefore God saw this, and 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 a Number, because God hath numbered so long a time for thy life, and for thy government, and that there remains but a small portion. THEKEL This signifies 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 a fragment. God will therefore break thy kingdom in pieces, and divide it among the Medes and Persians."
4. 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 to him, but bestowed it all upon him; as reasoning thus, that what 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 of a melancholy nature. Accordingly, the king determined so to do. Now, after a little while, both himself and the city were taken by Cyrus, the 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 king 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 prophet, 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, for into so many did Darius part them.
5. However, while Daniel was in so great dignity, and in so great favor with Darius, and was alone intrusted with every thing by him, a having somewhat divine in him, he was envied by the rest; for those that see others in greater honor than themselves 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 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, nothing that was shameful or reproachful, and thereby deprive him of the honor he was in with him, 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 gotten 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 shall transgress this decree shall be east into the den of lions, and there perish."
6. Whereupon the king, not being acquainted with their wicked design, nor suspecting that it was a contrivance of theirs against Daniel, said he was pleased with this decree of theirs, and he promised to confirm what they desired; he also published an edict to promulgate to the people 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; but the princes having met with the occasion they so earnestly sought to find against Daniel, came presently to the king, and accused him, that Daniel was the only person that 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 pardon for this contempt of his injunctions, and envying this very pardon to Daniel, they did not become more honorable 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, bid 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, but he 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 cried out, 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 full with food, and on that account it was, as they supposed, that the lions would not touch Daniel, nor come to him; and this they alleged 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 further 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 plain to Darius, after the princes had been cast to the wild beasts, that it was God who preserved Danielfor 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, be esteemed a plain foundation for their punishment.
7. When therefore those that had intended thus to destroy Daniel by treachery were themselves destroyed, king Darius sent [letters] over all the country, and praised that God whom Daniel worshipped, and said that he was the only true God, and had all power. He had also Daniel in very great esteem, and made him the principal of his friends. Now when Daniel was become so illustrious and famous, on account of the opinion men had that he was beloved of God, he built a tower at Ecbatana, in Media: it was a most elegant building, and wonderfully made, and it is still remaining, and preserved to this day; and to such as see it, it appears to have been lately built, and to have been no older than that very day when any one looks upon it, it is so freshflourishing, and beautiful, and no way grown old in so long time; for buildings suffer the same as men do, they grow old as well as they, and by numbers of years their strength is dissolved, and their beauty withered. Now they bury the kings of Media, of Persia, and Parthia in this tower to this day, and he who was entrusted with the care of it was a Jewish priest; which thing is also observed to this day. But it is fit to give an account of what this man did, which is most admirable to hear, for he was so happy as to have strange revelations made to him, and those as to one of the greatest of the prophets, insomuch, that while he was alive he had the esteem and applause both of the kings and of the multitude; and now he is dead, he retains a remembrance that will never fail, for the several books that he wrote and left behind him are still read by us till this time; and from them we believe that Daniel conversed with God; for he did not only prophesy of future events, as did the other prophets, but he also determined the time of their accomplishment. And while prophets used to foretell misfortunes, and on that account were disagreeable both to the kings and to the multitude, Daniel was to them a prophet of good things, and this to such a degree, that by the agreeable nature of his predictions, he procured the goodwill of all men; and by the accomplishment of them, he procured the belief of their truth, and the opinion of [a sort of] divinity for himself, among the multitude. He also wrote and left behind him what made manifest the accuracy and undeniable veracity of his predictions; for he saith, that when he was in Susa, the metropolis of Persia, and went out into the field with his companions, there was, on the sudden, a motion and concussion of the earth, and that he was left alone by himself, his friends fleeing away from him, and that he was disturbed, and fell on his face, and on his two hands, and that a certain person touched him, and, at the same time, bid him rise, and see what would befall his countrymen after many generations. He also related, that when he stood up, he was shown a great rain, with many horns growing out of his head, and that the last was higher than the rest: that after this he looked to the west, and saw a he-goat carried through the air from that quarter; that he rushed upon the ram with violence, and smote him twice with his horns, and overthrew him to the ground, and trampled upon him: that afterward he saw a very great horn growing out of the head of the he-goat, and that when it was broken off, four horns grew up that were exposed to each of the four winds, and he wrote that out of them arose another lesser horn, which, as he said, waxed great; and that God showed to him that it should fight against his nation, and take their city by force, and bring the temple worship to confusion, and forbid the sacrifices to be offered for one thousand two hundred and ninety-six days. Daniel wrote that he saw these visions in the Plain of Susa; and he hath informed us that God interpreted the appearance of this vision after the following manner: He said that the ram signified the kingdoms of the Medes and Persians, and the horns those kings that were to reign in them; and that the last horn signified the last king, and that he should exceed all the kings in riches and glory: that the he-goat signified that one should come and reign from the Greeks, who should twice fight with the Persian, and overcome him in battle, and should receive his entire dominion: that by the great horn which sprang out of the forehead of the he-goat was meant the first king; and that the springing up of four horns upon its falling off, and the conversion of every one of them to the four quarters of the earth, signified the successors that should arise after the death of the first king, and the partition of the kingdom among them, and that they should be neither his children, nor of his kindred, that should reign over the habitable earth for many years; and that from among them there should arise a certain king that should overcome our nation and their laws, and should take away their political government, and should spoil the temple, and forbid the sacrifices to be offered for three years' time. And indeed it so came to pass, that our nation suffered these things under Antiochus Epiphanes, according to Daniel's vision, and what he wrote many years before they came to pass. In the very same manner Daniel also wrote concerning the Roman government, and that our country should be made desolate by them. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error, who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; which, were it destitute of a guide to conduct it, as they imagine, it would be like ships without pilots, which we see drowned by the winds, or like chariots without drivers, which are overturned; so would the world be dashed to pieces by its being carried without a Providence, and so perish, and come to nought. So that, by the forementioned predictions of Daniel, those men seem to me very much to err from the truth, who determine that God exercises no providence over human affairs; for if that were the case, that the world went on by mechanical necessity, we should not see that all things would come to pass according to his prophecy. Now as to myself, I have so described these matters as I have found them and read them; but if any one is inclined to another opinion about them, let him enjoy his different sentiments without any blame from me.
[ This title of great king, both in our Bibles, 2 Kings 18:19; Isaiah 36:4, and here in Josephus, is the very same that Herodotus gives this Sennacherib, as Spanheim takes notice on this place.]
[ What Josephus says here, how Isaiah the prophet assured Hezekiah that "at this time he should not be besieged by the king of Assyria; that for the future he might be secure of being not at all disturbed by him; and that [afterward] the people might go on peaceably, and without fear, with their husbandry and other affairs," is more distinct in our other copies, both of the Kings and of Isaiah, and deserves very great consideration. The words are these: "This shall be a sign unto thee, Ye shall eat this year such as groweth of itself, and the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof," 2 Kings 19:29; Isaiah 37:30; which seem to me plainly to design a Sabbatic year, a year of jubilee next after it, and the succeeding usual labors and fruits of them on the third and following years.]
[ That this terrible calamity of the slaughter of the 185,000 Assyrians is here delivered in the words of Berosus the Chaldean, and that it was certainly and frequently foretold by the Jewish prophets, and that it was certainly and undeniably accomplished, see Authent. Rec. part II. p. 858. We are here to take notice, that these two sons of Sennacherib, that ran away into Armenia, became the heads of two famous families there, the Arzerunii and the Genunii; of which see the particular histories in Moses Chorenensis, p. 60.]
[ Josephus, and all our copies, place the sickness of Hezekiah after the destruction of Sennacherib's army, because it appears to have been after his first assault, as he was going into Arabia and Egypt, where he pushed his conquests as far as they would go, and in order to despatch his story altogether; yet does no copy but this of Josephus say it was after that destruction, but only that it happened in those days, or about that time of Hezekiah's life. Nor will the fifteen years' prolongation of his life after his sickness, allow that sickness to have been later than the former part of the fifteenth year of his reign, since chronology does not allow him in all above twenty-nine years and a few months; whereas the first assault of Sennacherib was on the fourteenth year of Hezekiah, but the destruction of Sennacherib's army was not till his eighteenth year.]
[ As to this regress of the shadow, either upon a sun-dial, or the steps of the royal palace built by Ahaz, whether it were physically done by the real miraculous revolution of the earth in its diurnal motion backward from east to west for a while, and its return again to its old natural revolution from west to east; or whether it were not apparent only, and performed by an aerial phosphorus, which imitated the sun's motion backward, while a cloud hid the real sun; cannot now be determined. Philosophers and astronomers will naturally incline to the latter hypothesis. However, it must be noted, that Josephus seems to have understood it otherwise than we generally do, that the shadow was accelerated as much at first forward as it was made to go backward afterward, and so the day was neither longer nor shorter than usual; which, it must be confessed agrees best of all to astronomy, whose eclipses, older than the time were observed at the same times of the day as if this miracle had never happened. After all, this wonderful signal was not, it seems, peculiar to Judea, but either seen, or at least heard of, at Babylon also, as appears by 2 Chronicles 32:31, where we learn that the Babylonian ambassadors were sent to Hezekiah, among other things, to inquire of the wonder that was done in the land.]
[ This expression of Josephus, that the Medes, upon this destruction of the Assyrian army, "overthrew" the Assyrian empire, seems to be too strong; for although they immediately cast off the Assrian yoke, and set up Deioces, a king of their own, yet it was some time before the Medes and Babylonians overthrew Nineveh, and some generations ere the Medes and Persians under Cyaxares and Cyrus overthrew the Assyrian or Babylonian empire, and took Babylon.]
[ It is hard to reconcile the account in the Second Book of Kings [Footnote ch. 23:11: with this account in Josephus, and to translate this passage truly in Josephus, whose copies are supposed to be here imperfect. However, the general sense of both seems to be this: That there were certain chariots, with their horses, dedicated to the idol of the sun, or to Moloch; which idol might be carried about in procession, and worshipped by the people; which chariots were now "taken away," as Josephus says, or, as the Book of Kings says, "burnt with fire, by Josiah."]
[ This is a remarkable passage of chronology in Josephus, that about the latter end of the reign of Josiah, the Medes and Babylonians overthrew the empire of the Assyrians; or, in the words of Tobit's continuator, that "before Tobias died, he heard of the destruction of Nineveh, which was taken by Nebuchodonosor the Babylonian, and Assuerus the Mede," Tob. 14:15. See Dean Prideaux's Connexion, at the year 612.]
[ This battle is justly esteemed the very same that Herodotus [B. II. sect. 156: mentions, when he says, that "Necao joined battle with the Syrians [or Jews] at Magdolum, [Megiddo,] and beat them," as Dr. Hudson here observes.]
[ Whether Josephus, from 2 Chronicles 35:25, here means the book of the Lamentations of Jeremiah, still extant, which chiefly belongs to the destruction of Jerusalem under Nebuchadnezzar, or to any other like melancholy poem now lost, but extant in the days of Josephus, belonging peculiarly to Josiah, cannot now be determined.]
[ This ancient city Hamath, which is joined with Arpad, or Aradus, and with Damascus, 2 Kings 18:34; Isaiah 36:19; Jeremiah 49:23, cities of Syria and Phoenicia, near the borders of Judea, was also itself evidently near the same borders, though long ago utterly destroyed.]
[ Josephus says here that Jeremiah prophesied not only of the return of the Jews from the Babylonian captivity, and this under the Persians and Medes, as in our other copies; but of cause they did not both say the same thing as to this circumstance, he disbelieved what they both appeared to agree in, and condemned them as not speaking truth therein, although all the things foretold him did come to pass according to their prophecies, as we shall show upon a fitter opportunity their rebuilding the temple, and even the city Jerusalem, which do not appear in our copies under his name. See the note on Antiq. B. XI. ch. 1. sect. 3.]
[ This observation of Josephus about the seeming disagreement of Jeremiah, ch. 32:4, and 34:3, and Ezekiel 12:13, but real agreement at last, concerning the fate of Zedekiah, is very true and very remarkable. See ch. 7. sect. 2. Nor is it at all unlikely that the courtiers and false prophets might make use of this seeming contradiction to dissuade Zedekiah from believing either of those prophets, as Josephus here intimates he was dissuaded thereby.]
[ I have here inserted in brackets this high priest Azarias, though he be omitted in all Josephus's copies, out of the Jewish chronicle, Seder Olam, of how little authority soever I generally esteem such late Rabbinical historians, because we know from Josephus himself, that the number of the high priests belonging to this interval was eighteen, Antiq. B. XX. ch. 10., whereas his copies have here but seventeen. Of this character of Baruch, the son of Neriah, and the genuineness of his book, that stands now in our Apocrypha, and that it is really a canonical book, and an appendix to Jeremiah, see Authent. Rec. Part I. p. 1—11.]
[ Herodotus says, this king of Egypt [Pharaoh Hophra, or Apries] was slain by the Egyptians, as Jeremiah foretold his slaughter by his enemies, Jeremiah 44:29, 30, and that as a sign of the destruction of Egypt [by Nebuchadnezzar]. Josephus says, this king was slain by Nebuchadnezzar himself.]
[ We see here that Judea was left in a manner desolate after the captivity of the two tribes and was not I with foreign colonies, perhaps as an indication of Providence that the Jews were to repeople it without opposition themselves. I also esteem the latter and present desolate condition of the same country, without being repeopled by foreign colonies, to be a like indication, that the same Jews are hereafter to repeople it again themselves, at their so long expected future restoration.]
[ That Daniel was made one of these eunuchs of which Isaiah prophesied, Isaiah 39:7, and the three children his companions also, seems to me plain, both here in Josephus, and in our copies of Daniel, Daniel 1:3, 6-11, 18, although it must be granted that some married persons, that had children, were sometimes called eunuchs, in a general acceptation for courtiers, on account that so many of the ancient courtiers were real eunuchs. See Genesis 39:1.]
[ Of this most remarkable passage in Josephus concerning the "stone cut out of the mountain, and destroying the image," which he would not explain, but intimated to be a prophecy of futurity, and probably not safe for him to explain, as belonging to the destruction of the Roman empire by Jesus Christ, the true Messiah of the Jews, take the words of Hayercamp, ch. 10. sect. 4: "Nor is this to be wondered at, that he would not now meddle with things future, for he had no mind to provoke the Romans, by speaking of the destruction of that city which they called the Eternal City."]
[ Since Josephus here explains the seven prophetic times which were to pass over Nebuchadnezzar [Daniel 4:16: 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," Antiq. B. VII. ch. 25., of so many prophetic years also, though he withal lets us know, by 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, ch. 2. sect. 7, 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 of Nebuchadnezzar from men, and his living so long among the beasts, the very small remains we have any where else of this Nebuchadnezzar prevent our expectation of any other full account of it. So far we knew 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, Antiq. B. XI. ch. 11., where yet the Old Latin has but three years and ten months: yet were his actions before so remarkable, both in sacred and profane authors, that 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 seven years' brutal life, 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 now observed, the very same number in Ptolemy's canon. Moses Chorenensis does also confirm this captivity of the Jews under Nebuchadnezzar, and adds, what is very remarkable, that sale of those Jews that were carried by him into captivity got away into Armenia, and raised the great family of the Bagratide there.]
[ These twenty-one years here ascribed to one named Naboulassar, in the first book against Apion, or to Nabopollassar, the father of the great Nebuchadnezzar, are also the very same with those given him in Ptolemy's canon. And note here, that what Dr. Prideaux says, at the year, 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 rely, and destitute of all proper original authority.]
[ 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, sect. 19, 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, Antiq. B. XI. ch. 5. sect. 8. I should think one hundred and fifteen days, or a year and fifteen days, much more proportionable to so great a work.]
[ It is here remarkable that Josephus, without the knowledge of Ptolemy's canon, should call the same king whom he himself here [Bar. i. 11, and Daniel 5:1, 2, 9, 12, 22, 29, 39: styles Beltazar, or Belshazzar, from the Babylonian god Bel, Naboandelus also; and in the first book against Apion, sect. 19, vol. iii., from the same citation out of Berosus, Nabonnedon, from the Babylonian god Nabo or Nebo. This last is not remote from the original pronunciation itself 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. But then what Josephus's present copies say presently, sect. 4, 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 5:30.]
[ This grandmother, or mother of Baltasar, the queen dowager of Babylon, [for she is distinguished from his queen, Daniel 5:10, 13,] seems to have been the famous Nitocris, who fortified Babylon against the Medes and Persians, and, in all probability governed under Baltasar, who seems to be a weak and effeminate prince.]
[ 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 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, Daniel 6:21, though our other copies do not directly take notice of it.]
[ What Josephus here says, that the stones of the sepulchers of the kings of Persia at this tower, or those perhaps of the same sort that are now commonly called the ruins of Persepolis, continued so entire and unaltered in his days, as if they were lately put there, "I [says Reland] here can show to be true, as to those stones of the Persian mansoleum, which Com. Brunius brake off and gave me." He ascribed this to the hardness of the stones, which scarcely yields to iron tools, and proves frequently too hard for cutting by the chisel, but oftentimes breaks it to pieces.]