Chapter 27

xii. 9 xiii. 4 xiii. 14 xxi. 13

FOOTNOTES:

[1] He refers to Theiner, _Acta ... concil. Trident_, i. 77.

[2] So Raymund Martini, at the end of his _Pugio fidei_; but his quotation has been doubted. _See_ B. and D. 'Chronology,' p. 229.

[3] The Vatican Council confirmed the Tridentine decree on Scripture (_Const._ "Dei Filius" II., Loisy, p. 239).

[4] "The first and most gifted of creatures" (M'Swiney, _Psalms and Canticles_, 1901, p. 644).

[5] Perhaps in default of better explanation the "earth" verse may have been put into the third person in order to mark the transition from things celestial to those terrestrial.

[6] This may refer to the titles he gives from "the Vatican LXX"; but see above, p. 18, as to the absence of these.

[7] _Psalms_, Lond. 1871, II. 462.

[8] _Proc. Soc. Bibl. Archæol._ 1895, p. 81.

[9] _Rational ittuitrat. of P.B._

[10] But J.T. Marshall (Hastings' _D.B._ IV. 755), "The hymn is modelled after Ps. 136, and has equal claim to be considered poetical."

[11] He appears, on p. 303, to date Daniel between 160 and 170 B.C.

[12] This particularly is unsuggestive of Egypt.

[13] _Commentary on Canticles in Divine Service_, Lond. 1853, p. 81.

[14] Swete, _Introd. to Greek O.T._, p. 43.

[15] _Op. cit._, pp. 48, 396, 403.

[16] _Cf._ Ewald in 'Date,' p. 29.

[17] Some slight warrant, or at least precedent, for using our R.V., in which dissenters had a hand, might perhaps be found in this fact.

[18] G. Jahn in his "restoration" of the Hebrew text of Daniel from the LXX, admits vv. 28 and 49--51 into his canonical text (Leipzig, 1904).

[19] As to the possibility of the fact, _cf. Yorkshire Post_, April 12th, 1902, on Coronation bonfires: "Spectators should keep clear of the lee side. The flame of such bonfires has been known to stream in a flash 150ft. out."

[20] Dr. Julian (_Diet. Hymnol._ p. 134) has the following strange sentence as to _Benedicite_, " It is not in the Hebrew version (_sic_) of the Scriptures, and on this ground, among others, it is omitted from A.V."

[21] G. Jahn _in loc._ thinks this fact an indication of a later hand, as shewing that they severed themselves in the furnace from contact with heathenism, and were giving themselves to intercourse with Jahwe alone. But surely an interpolator must have been aware that this was their attitude from the outset.

[22] _Proc. Sac. Bibl. Archæol._ 1895, p. 80.

[23] In the Hebrew of this verse the parallel is less striking.

[24] ὑπηρέται, v. 23 (46), attendants probably holding some official position superior to that of slaves. _Cf._ St. John xviii. 18.

[25] _Cf._ Ps. lxxiv. 9.

[26] See also H.J. Rose's Paper _On the Heb. coins called shekels_, Beds. Architect. Soc. Rep. I., p. 367, 1851.

[27] In the _Bk. of private Prayer_ (Lond. 1887, p. 32), approved by the Lower House of Canterbury Convocation, these six verses are employed as a separate canticle, under the title _Benedictus es_, probably suggested by the Ambrosian rite above mentioned. The same canticle had also appeared previously in _An Additional Order for Evening Prayer_, put forth by the same authority in 1873, for singing after the first lesson.

[28] Its use declined in the 18th century as is shewn by P. Barclay (_Letter to People of Scotland on Comm. Pr._, Lond. 1713, p. 36), who says, "Benedicite is very good; but because it is seldom or never used, I don't insist upon it." P. Waldo (_Commentary on Liturgy_, 1775, p. 98), also deplores its disuse. And even in the 19th century C. Chaplin (_Benedicite_, 1879, p. 11) says, "In a few churches it seems to be banished from the service altogether."

[29] It is stated in Dr. Swete's _Introd._ (1902, p. 260) that Susanna is excluded from the visions, Dan. i. 1 commencing the first of them. But this is not borne out by the 'apparatus criticus' to his Greek text, where i. 1 in A and Q begins ὃρασις β', and ὅρασις α' is the subscription of Susanna in A.

[30] The name is used of an actual woman in St. Luke viii. 3.

[31] Kothstein (Kautzsch i., 176) gives the first quarter of the last century B.C. as the latest possible date for the LXX version of Daniel. Exceedingly little time therefore would be allowed, on Ball's theory, for the original publication, the translation, and the incorporation into the Alexandrian canon, of this Susanna-book.

[32] If not, as Bissell in his note elegantly puts it, "it would be a bungling lapsus pennæ."

[33] This may be merely an echo of Reuss, who reckons Susanna "in die Reihe der moralischen Märchen" (_O.T._ 1894, VII. 159).

[34] _See_ J.M. Fuller in S.P.C.K. _Comm. Introd. to Sus._

[35] These names, however, do not agree with the Jewish identification of them, as the Ahab and Zedekiah of Jer. xxix. 21, which Origen reports in his _Ep. ad Afric._ (_Speaker's Comm._ 325b).

[36] So in N.T., St. Mark v. 19.

[37] _Adv. Christ._, Bk. XII.

[38] For similar instances of word-play see accounts of Melito's pseudo-Clavis, _D.C.B._ iii. 897b, and Muratorian Fragment, line 67.

[39] Jerome in his _Prol. gal._ shews how it might be done in Latin; and in the Vulgate some attempt is made to reproduce it in vv. 54, 55 ('schinus, scindit'). Luther tried after rhymes in German, 'Linden,' 'finden,' 'Eiche,' 'zeichnen.' In the French version of Martin no play is attempted; but in the Arabic, according to Delitzsch (_op. cit._ 102), an easy one is produced.

[40] Μιαρά for μικρά would yield good sense, but evidence for such a reading is absent.

[41] "And that which all faire workes doth most aggrace, The art which all that wrought appeared in no place."

SPENSER, _Faery Queene_, II. XII. 58.

[42] _I. Macc._, Fairweather and Black, Camb. 1897, p. 14; Streane, _Age of Macc._, Lond. 1898, pp. 247, 248.

[43] Curiously enough the canonical Daniel has not escaped this accusation, for G. Jahn (Leips. 1904, p. 64) says of vi. 28, "Der König wie ein jüdischen Rabbiner predigt."

[44] _Right use of Early Fathers_, Lond., 1857, p. 649.

[45] See Wordsworth, _Gk. Test._, note _in loc._

[46] Quintus Curtius (v. 1) gives a terrible account, in connection with Alexander's capture of this city, of Babylonian debauchery, which must have been of long standing when it had attained the pitch he indicates.

[47] "Soap making is the chief industry of modern Palestine" (Hastings' _D.B._ art. _Soap_).

[48] καὶ ἰδοδ ἄγγελος

[49] In Hastings' _D.B._ art. _Jehoiachin_, it is stated that he does; but Hippolytus' _Comm._ in Migne, _Patr. gr._ x. 689, does not shew this. It is apparently based on a quotation from Hippolytus by Georgius Syncellus, given among the critical notes of Bonwetsch's ed. of _Hipp._ p. 10 (Lips. 1897).

[50] But see G. Jahn, _in loc._, and art. _Jehoiakim_ in Hastings' _D.B._ as to making the date in Dan. i. 1 a little later.

[51] Scrivener, _Introd. to A.V._ § vii., and Sayce, _Tobit_, 1903, p. xvi.

[52] _Speaker's Comm._, end of _Introd. to Sus._

[53] _See_ Jerome's _Pref. to Daniel_, end.

[54] Warren, _Ante-Nicene Liturgy_, 1897, p. 188.

[55] But Δανιὴλ ψευδεπίγραφα may refer to them.

[56] There is a very quaint note in Gwillim's _Heraldry_ (1611, p. 109) as to a mulberry figured on a shield, "This fruit hath a purple blushing colour, in the one resembling the judges' attire who attempted Susanna, in the other that hue of their face which should have been in them, if they had been so gracious to blush at their fault," etc.

[57] There are similar instances in chaps. iii. and vi. of the canonical Daniel. See also the _Notes on Scripture, in loco, of_ Bishop Wilson, of Sodor and Man, who tells what comfort he derived from hearing Susanna read in the daily service when himself falsely accused.

[58] Thackeray's mention of Susanna in _Tht Newcomes_, chap, lvi., seems pointless, though that in chap. xix. is suitable enough. Steele has an absurd reference in the _Spectator_, No. 14, to the "opera of Susanna, or Innocence Betrayed, which will be exhibited next week, with a pair of new Elders."

[59] St. Antony of Padua curiously gives vv.. 52, 56, as an example of the "Zeal of prelates" (_Moral Concordance,_ Neale's edit., n.d., p. 105).

[60] In each case it is not clear from the text that the 'worship' consisted in anything else than supplying food.

[61] The title ὅρασις is also used in Q in some of Isaiah's visions, _e.g._ xvii. 1.

[62] _See_ under Theodoret in 'Early Christian Literature,' and 'Chronology,' p. 224.

[63] This has been attributed to Rabba bar Nachman of Pumbaditha, about A.D. 300, but is probably later. _See_, however, Etheridge, _Jerus. and Tiberias_, p. 143.

[64] Schrader, _Cuneiform Inscriptions of O.T._² II. 125, considers Bel not to enter explicitly into the second of these names, which he takes to mean 'may his life protect'; but even in this case the mention of a Deity is evidently understood. But _cf._ Dan. iv. 8. Gesenius and Longfield (_Chaldee Grammar_, 1859, p. 115) take the older view. _See_ also Sayce's art. in Hastings' _D.B._ on _Merodach-Baladan_, where M. seems identified with Bel; also art. _Merodach._

[65] _Daniel_, Oxf. 1792, p. 40.

[66] _Chambers's Encyclop._, 1888, art. _Bel._

[67] There is clearly a slip in v. 35 of Δανιήλ for Ἀμβακούμ, and probably in v. 11 of δακτύλῳ for δακυλίῳ, indicating some mistakes on the scribe's part, or errors in his copy.

[68] The same writer, on p. 224, spells מאח with a final ם.

[69] It is even given in L.C. Cope's _English Composition_ (Lond., 1900), as an example of the four essentials of composition, viz. invention, selection, disposition, diction. He also speaks (p. 29) of the "superb workmanship in framing the narrative."

[70] Bar Hebræus (_op. cit._, p. 27), gives this as a reason why some would not receive Bel and the Dragon.

[71] Not in Ο´.

[72] See note to 'For Whom and with What Object' p. 196.

[73] Compare the Aramaic of the passage, given under 'Chronology,' p. 229.

[74] On the propriety of such a sentence, accordant with Babylonian ideas of justice, _see_ Mozley, _Ruling O.T. Ideas_, 1878, pp. 88, 95, 99.

[75] "More withering sarcasm could scarcely be poured on heathenism than in the apocryphal story of Bel and the Dragon" (Edersheim, _Life and Times of Messiah_, 1886, I. 31). Daniel's laugh in v. 7 accords with Jeremiah's view of idols (X. 15). Other coincidences with Jeremiah may be noted in 1. 2, li. 44 of that prophet.

[76] Ezekiel is transported in the opposite direction, and bothcprophets went unwillingly (Trapp). Both, too, were concerned in suppression of idolatry.

[77] The destruction of the Dragon, by means which in A.V. and the Greek appear inadequate, does not come under this head, since the Aramaic explains it by iron teeth concealed in the ball (v. 27), an intelligible and practical device.

[78] Of general condemnations, Alb. Barnes' may be taken as a sample: "This foolish story... is wholly unworthy a place in any volume claiming Divine origin, or any volume of respectable authorship whatever" (_Comment. on Dan._ Vol. I. pp. 79, 81).

[79] The phrase applied to the Additions in the _Introd. to Daniel_ in the _Speaker's Comm._ (p. 216a), דברי פיוטין if we take פיוט to mean 'poet,' would fall in with this view. J.M. Fuller does not make quite clear his source for this phrase.

[80] Sozomen, _H.E._ vii. 29, says that Habakkuk's tomb was found at Keilah, κελὰ, ἡ πρὶν κείλα... καθ᾽ ἡν ὁ Ἀβακοὺμ (_sic_) εὑρέθη. Now Keilah is mentioned in I Sam. xxiii. 1 as having threshing-floors worth robbing, and so presumably lay in a corn-growing district.

[81] Delitzech thought it likely, though not certain, that the βιβλία mentioned by Josephus (_Ant._ x. 11. 7) as left by Daniel refer to the Additions as portions of the canonical hook (_De Hab. vita_, etc., Lips. 1842, p. 25).

[82] Cf. _Revue biblique internationale_ (Dominican) Paris, Jan. 1901, p. 149, "L'église romaine s'est prononcée dès ce moment, et _si elle ne pas dès lors imposé sa solution comme définitive et irréformable_, elle ne s'en est du moins jamais écartée et c'est cette solution qui explique l'unanimité pratique de l'Église latine, où les doutes n'étaient plus que le reflet érudit d'anciennes controverses." See also Sanday on _Inspiration_, Note B. to Lect. V. "The Use of the term Deutero-oanonical in the Roman Church."

[83] So spelt in Migne in this instance, though elsewhere with final μ. A misprint may he suspected.

[84] It was told as a story to Miss Yonge when a child by her father (_Life_, 1903, p. 78), and apparently remembered with pleasure through life. So Saml. Johnson: "When I was a boy I have read or heard Bel and the Dragon, Susanna, etc." (_Prayers and Meditations_, Lond. [1905], p. 78).

[85] So Butler in his _Hudibras_ of the Presbyterian Assembly of Divines:

"Bell (_sic_) and the Dragon's chaplains were More moderate than those by far."--(I. III. 1181).

[86] J.H. Blunt (_Comm._ on v. 27) makes an unaccountable mistake in supposing that the balls were put into the _statue_ of Bel, not eaten by the Dragon. "The composition would not of itself burst the hollow statue either by chymical explosion or mechanical expansion." Almost as ridiculous is the abusive phrase "Offspring of Bel and the Dragon," which Congreve puts into the mouth of Fondlewife in his play of _The Old Bachelor_, Act IV. sc. 4.