Sorry, David, I have had it before. I find it difficult to express myself. I am working on it.
According to J. J. Collins, Jewish tradition related the end of the Prophecy of the Seventy Weeks to the destruction of the temple, an interpretation that may already be implied in Josephus: “Daniel also wrote about the empire of the Romans and that Jerusalem would be taken by them and the temple laid waste.”[1]
And according to Josephus: “Alexander came into Syria, and took Damascus, and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing; (318) but the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him and he said that he would not transgress this while Darius was in the land of the living.” [2]
Alexander and his army were on their way to Jerusalem to destroy the city, when the priests met him and showed him that he featured in prophecy. He was so impressed he that spared the city. Fact of the matter is (and for whatever reason), Alexander never attacked Jerusalem.
Josephus referred to Daniel as “one of the greatest prophets,” because not only did he prophesy future things, but he also fixed the time during which these should come to pass. He was also of the opinion that the book of Daniel was in existence prior to the arrival of Alexander the Great in the fourth century BCE. He viewed the third kingdom of Dan. 2 as Greece, “from the west,” intimating that the fourth would be Rome. Elsewhere Josephus interprets the actions of Antiochus IV Epiphanes as being the fulfillment of prophecies made by Daniel in the 6th century BCE. He also tells of a tower that Daniel had built at the height of his fame, at Ecbatana or Susa (according to Jerome’s copy) that became the burial place of kings. This structure was still in existence in his day, so his detractors could go and see it.[3]
I believe “where there is smoke, there is fire.” If none of this were true, he would have been ridiculed by his enemies and detractors. Would Josephus have mentioned the above, knowing that Daniel was only written 200 years before him? Would he not have mentioned that Daniel was a Maccabean production? Speaking of the Maccabees, in the first book of Maccabees (ca. 100 BCE), Daniel is viewed as one of “our ancestors.” They make many references to the book of Daniel (1 Macc. 2:51-60 JB). Would they have respected him if they knew he was a fraud and a liar? Just too many coincidences there, I’m afraid.
And then, we haven't even touched on the language. The Hebrew of Daniel is written in the same style as Chronicles and Ezra. The Aramaic of Daniel can be classified as Imperial Aramaic (not Western Palestinian Aramaic as the Genesis Apocryphon found amongst the DSS).
[1] John J. Collins, A Commentary on the Book of Daniel, Hermeneia-series, p. 356, footnote 82. See Josephus, Antiquities, Book X, Chapter XI, § 7 [10.276].
[2] Josephus, F., & Whiston, W. (1987). The works of Josephus: complete and unabridged. Peabody: Hendrickson [Antiquities 11.317, 318].
[3] Josephus, Antiquities, Book X, Chapter XI, § 7
[10.267]; Book XI, Chapter VIII, § 5 [11.337]; Book X, Chapter X, § 4 [209,
210]; Book XI, Chapter VIII, § 5 [10.276]; Book X, Chapter XI, § 7 [10.264] (W. Whiston translation).