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.
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