On the other hand Lowth's Lectures on Hebrew Poetry, and the same author's Commentary on Isaiah (1778), show the beginnings of a tendency to look mainly at the aesthetic aspects of the prophetical books, and to view the prophets as enlightened religious poets.
But if the work had really been in existence at the time of the completion of the second part of the canon, the collectors of the prophetical writings, who in their care did not neglect even the parable of Jonah, would hardly have ignored the record of so great a prophet as Daniel is represented to have been.
The position of the book among the Hagiographa, instead of among the Prophetical works, seems to show that it was introduced after the closing of the Prophetical Canon.
The fact that it stands in the third division of the Hebrew Canon, the Writings or Hagiographa, along with such late works as Job, Psalms, Chronicles, Daniel, Ecclesiastes and Esther, must be allowed weight; the presumption is that the arrangers of the Canonical books regarded it as being in general later than the Prophetical books.
On literary-historical grounds the Pentateuch in its present form is post-exilic, posterior to the old monarchies and to the ideals of the earlier prophetical writings.
Like the prophetical writings before Ezekiel, the Wisdom books, while they recognize the sacrificial ritual as an existing custom, attach little importance to it as an element of religious life (the fullest mention of it is in Ecclus.
Apocalyptical elements disclose themselves in the prophetical books of Ezekiel, Joel, Zechariah, while in Isaiah xxiv.
But the sermons or discourses of the homiletic Midrashim are classified according to the reading of the Pentateuch in the Synagogue, either the three year cycle, or else according to the sections of the Pentateuch and Prophetical books assigned to special and ordinary Sabbaths and festival days.
Lowth's contribution to a more critical appreciation of the Old Testament lies in his perception of the nature and significance of parallelism in Hebrew poetry, in his discernment of the extent to which the prophetical books are poetical in form, and in his treatment of the Old Testament as the expression of the thought and emotions of a people - in a word, as literature.
Some commentators have believed that Daniel was not an actual prophet in the proper sense, but only a seer, or else that he had no official standing as a prophet and that therefore the book was not entitled to a place among official prophetical books.