Scholarship dates Daniel to 2nd century. There is no doubt about that.
Every possible mention of Jesus is covered by this panel of experts:
even the forgeries by the church. Any authentic mention of Jesus outside the gospels are referencing people who follow the gospels, that's it.
To sum up the conclusions, besides faith, the historical evidence give no indication that any of those events are real.
Outside of the gospels there is nothing else that supports it.
The gospels themselves are copies of Mark told in a mythological style and obviously influenced by earlier pagan myths.
But pointing to any biblical prophecy opens the door to contrast how many failed prophecies there are, which are many. I'm not an expert on that but there is a book on it by C. Sandoval.
Authenticity. Some critics question the authenticity of Daniel, assuming the position taken by a third-century heathen philosopher and enemy of Christianity, Porphyry, who contended that the book of Daniel was forged by a Palestinian Jew of the time of Antiochus Epiphanes. This forger, he theorized, took past events and made them appear to be prophecies. The genuineness of the book of Daniel was not seriously questioned, however, from that day until the early part of the 18th century. Jesus Christ’s own acceptance of Daniel’s prophecy is an even more significant evidence of its authenticity.—
Mt 24:15; Da 11:31.
Historical. Several manuscripts of parts of the book of Daniel were found in the Dead Sea caves. The earliest manuscript dates from the first half of the first century B.C.E.; the book of Daniel was an accepted part of the Scriptures in that time and was so well known to the Jews that many copies had already been made of it. That it was recognized as a canonical book of that time is supported by the writer of the Apocryphal, but historical, book of First Maccabees (2:59, 60), who made reference to Daniel’s deliverance from the den of lions, and that of the three Hebrews from the fiery furnace.
We have also the testimony of the Jewish historian Josephus, who states that the prophecies of Daniel were shown to Alexander the Great when he entered Jerusalem. This occurred in about 332 B.C.E., more than 150 years before the Maccabean period. Josephus says of the event: “When the book of Daniel was shown to him, in which he had declared that one of the Greeks would destroy the empire of the Persians, he believed himself to be the one indicated.” (
Jewish Antiquities, XI, 337 [viii, 5]) History also recounts that Alexander bestowed great favors on the Jews, and this is believed to have been because of what Daniel said about him in prophecy.
Language. Daniel 1:1–2:4a and
8:1–12:13 are written in Hebrew, while
Daniel 2:4b–7:28 is written in Aramaic. Regarding the vocabulary used in the Aramaic portion of Daniel,
The International Standard Bible Encyclopedia (Vol. 1, p. 860) says: “When the Aramaic vocabulary of Daniel is examined, nine-tenths of it can be attested immediately from West Semitic inscriptions, or papyri from the 5th cent. B.C. or earlier. The remaining words have been found in sources such as Nabatean or Palmyrene Aramaic, which are later than the 5th cent. B.C. While it is at least theoretically possible that this small balance of vocabulary suddenly originated after the 5th cent. B.C., it is equally possible to argue from a fifth-century B.C. written form to an earlier oral one. By far the most probable explanation, however, is that the missing tenth represents nothing more serious than a gap in our current knowledge of the linguistic situation, which we may confidently expect to be filled in process of time.”—Edited by G. Bromiley, 1979.
There are some so-called Persian words in Daniel, but in view of the frequent dealings that the Jews had with Babylonians, Medes, Persians, and others, this is not unusual. Furthermore, most of the foreign names used by Daniel are names of officials, articles of clothing, legal terms, and such, for which the Hebrew or Aramaic of the time apparently had no equally suitable terms. Daniel was writing for his people who were for the most part in Babylonia, and many were scattered in other places at this time. Therefore, he wrote in language that would be understandable to them.
Doctrinal. Some critics object because Daniel alludes to the resurrection. (
Da 12:13) They assume that this is a doctrine that was developed later or was taken from a pagan belief, but the reference in Daniel is in agreement with the rest of the Hebrew Scriptures, which contains statements of belief in a resurrection. (
Job 14:13, 15; Ps 16:10) Also, there are actual instances of resurrection. (
1Ki 17:21, 22;2Ki 4:22-37; 13:20, 21) And on no less authority than the apostle Paul we have the statement that Abraham had faith in the raising up of the dead (
Heb 11:17-19) and also that other faithful servants of God of ancient times looked forward to the resurrection. (
Heb 11:13, 35-40; Ro 4:16, 17) Jesus himself said: “But that the dead are raised up even Moses disclosed, in the account about the thornbush, when he calls Jehovah ‘the God of Abraham and God of Isaac and God of Jacob.’”—
Lu 20:37.
Those who claim that the book is not really prophetic but was written after the events occurred would have to move up the time of writing of the book beyond the days of Jesus’ ministry on earth, for
the ninth chapter admittedly contains a prophecy concerning the Messiah’s appearance and sacrifice. (
Da 9:25-27) Also, the prophecy continues on and recounts the history of the kingdoms that would rule right down to “the time of the end,” when they will be destroyed by the Kingdom of God in the hands of his Messiah.—
Da 7:9-14, 25-27; 2:44; 11:35, 40.