[183] "Even after the Captivity," says Bishop Westcott, "the history of the Canon, like all Jewish history up to the date of the Maccabees, is wrapped in great obscurity. Faint traditions alone remain to interpret results which are found realised when the darkness is first cleared away" (_s.v._ "Canon," Smith's _Dict. of Bible_). [184] See König, _Einleit._, § 80, 2. [185] "In propheta Daniele Septuaginta interpretes multum ab Hebraica veritate discordant" (Jerome, _ed._ Vallarsi, v. 646). In the LXX. are first found the three apocryphal additions. For this reason the version of Theodotion was substituted for the LXX., which latter was only rediscovered in 1772 in a manuscript in the library of Cardinal Chigi. [186] _On the Authenticity of Daniel_, pp. 159, 290 (E. Tr.). [187] Psalms of Sol. xvii. 36, xviii. 8, etc. See Fabric., _Cod. Pseudep._, i. 917-972; Ewald, _Gesch. d. Volkes Isr._, iv. 244. [188] Even Auberlen says (_Dan._, p. 3, E. Tr.), "If prophecy is anywhere a history of the future, it is here." [189] See Vitringa, _De defectu Prophetiæ post Malachiæ tempora Obss. Sacr._, ii. 336. [190] _Demonstr. Evang._, viii. [191] Of the Jews, the LXX. translators seem to make the seventy weeks end with Antiochus Epiphanes; but in Jerome's day they made the first year of "Darius the Mede" the _terminus a quo_, and brought down the _terminus ad quem_ to Hadrian's destruction of the Temple. Saadia the Gaon and Rashi reckon the seventy weeks from Nebuchadrezzar to Titus, and make Cyrus the anointed one of ix. 25. Abn Ezra, on the other hand, takes Nehemiah for "the anointed one." What can be based on such varying and undemonstrable guesses? See Behrmann, _Dan._, p. xliii. [192] Hippolytus, _Fragm. in Dan._ (Migne, _Patr. Græc._, x.). [193] See Bevan, pp. 141-145. CHAPTER IX _EXTERNAL EVIDENCE AND RECEPTION INTO THE CANON_