23 and 46) was not, in the ?????, very deftly effected
(Kautzsch, I. 175, 181).
The natural and the supernatural, without any incongruity, are blended
as being all under one control, all subserving the same great ends, as
in the Hebrew Bible. But there is no increase of the miraculous element
beyond that in chapter iii., in which this piece is inserted; and at a
later age increase would have been highly probable. What essential
difference is there to be found between the miracles of the Chaldee and
of the Greek Daniel? Surely none.
A typical resemblance was discerned by St. Antony of Padua (_Moral
Concordances_, ed. Neale, p. 123), between v. 26 (44) and the
Annunciation, but this will be regarded by many minds as a very fanciful
theological discovery, and one surely not in the purview of the composer
of the passage.
CHRONOLOGY.
There is but little in the way of chronological indication in this
addition; considerably less than in the other two, and what there is, is
indirectly brought in.
A time after the Captivity is evidently pointed to in vv.
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