Thread: Tribe of Dan
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Old 17-01-2010, 09:22 PM   #211
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Originally Posted by macneil View Post
The tale of Bel and the Dragon incorporated as chapter 14 of the extended Book of Daniel was written in Aramaic around the late second century BC and translated into Greek in the Septuagint. This chapter, along with chapter 13, is referred to as deuterocanonical, in that it is not universally accepted among Christians as belonging to the canonical works accepted as the Bible. The text is viewed as apocryphal by Protestants and typically not found in modern Protestant Bibles, though it was in the original 1611 edition of the King James Version. It's listed in Article VI of the Thirty-Nine Articles of the Church of England.[1]

The narrative of Bel (14:1-22) ridicules the worship of idols. In it, the king asks Daniel, "Do you not think that Bel is a living god? Do you not see how much he eats and drinks every day?" to which Daniel answers that the idol is made of clay covered bronze and thus, cannot eat or drink.
Enraged, the king then demands that the 70 priests of Bel show him who consumes the offerings made to the idol. The priests then challenge the king to set the offerings as usual (which were "twelve great measures of fine flour, and forty sheep, and six vessels of wine") and then seal the entrance to the temple with his ring: if Bel does not consume the offerings, the priests are to be sentenced to death; otherwise, Daniel is to be killed.

Daniel then proves through a ruse (by scattering ashes on the whole perimeter on the temple in the presence of the king after the priests have left) that the sacred meal of Bel is actually consumed at night by the priests and their wives and children, who entered through a secret door when the temple's doors were sealed.
The next morning, Daniel calls attention to the footprints on the temple's floor; the priests of Bel were then arrested and, confessing their deed, showed the secret passage that they used to sneak inside the temple. They, and their wives and children are then put to death, and Daniel is permitted to destroy the idol of Bel and the temple. This version has been cited as an ancestor of the "locked room mystery".[4]

In the brief but autonomous companion narrative of the dragon (14:23-30), "there was a great dragon, which the Babylonians revered." In this case the supposed god is no idol. However, Daniel slays the dragon by raking pitch, fat, and hair (trichas) to make cakes (mazas, barley-cakes, but translated "lumps") that cause the dragon to burst open upon consumption. In other variants, other ingredients serve the purpose: in a form known to the Midrash, straw was fed in which nails were hidden,[5], or skins of camels were filled with hot coals,[6] or in the Alexander cycle of Romances it was Alexander the Great who overcame the dragon by feeding poison and tar.[7]
The parallel with the contest between Marduk and Tiamat, in which winds (sâru) controlled by Marduk burst Tiamat open, has been noted by many informed readers;[8] barley-cake has been substituted for "wind"[9]
As a result, the Babylonians are indignant. "The king has become a Jew; he has destroyed Bel, and killed the dragon, and slaughtered the priests," they say, and demand that Daniel be handed over to them.

The third narrative (14:31-42), Daniel in the Lions' Den, is apparently Daniel's first or second trip. It has been made into a consequence of the preceding episode, but the Septuagint precedes it with the notice, "From the prophecy of Habakkuk, son of Jesus, of the tribe of Levi." Daniel remains unharmed in the den with seven lions, fed by the miraculous transportation of the prophet Habakkuk. "On the seventh day the king came to mourn for Daniel. When he came to the den he looked in, and there sat Daniel! The king shouted with a loud voice, 'You are great, O Lord, the God of Daniel, and there is no other besides you!' Then he pulled Daniel out, and threw into the den those who had attempted his destruction, and they were instantly eaten before his eyes."

Some have suggested that the Daniel in Bel and the Dragon is different from that of Daniel 1-13[citation needed].
The Greek text of "Bel and the Dragon" exists in two versions. One, represented in a minority of manuscripts, sometimes called the "Old Greek" version, seems to represent the Septuagint translation, evidently so unsatisfactory that the early Church opted to substitute Theodotion's version in its place, in the official copies of the LXX that have survived.

bel, bal, drag'-un (Greek words: drakon, "dragon," "serpent"; ektos, "except"; horasis "vision," "prophecy"; ophis, "serpent"; sphragisamenos, "having sealed"; choris, "except," Hebrew or Aramaic words: chatham, "to seal"; zepha', "pitch"; za'apha', "storm," "wind"; nachash, "snake"; tannin, "serpent,","sea monster"):

Julius Africanus (flourished about first half of 3rd century AD) was the first to impugn the truth of the stories embodied in the "additions" to Daniel. This he did in a letter to Origen to which the recipient vigorously replied.

The improbabilities and contradictions of these three pieces have often been pointed out from the time of Julius Africanus down to the present day. The following points may be set down as specimens: (1) Daniel is called a priest in the Septuagint (Bel and the Dragon, verse 1), and yet he is identified with the prophet of that name. (2) Habakkuk the prophet (he is so called in Theodotion (see Bel and the Dragon, verse 33), and no other can be intended) is made to be a contemporary of Daniel and also of the Persian king Cyrus (see Bel and the Dragon, verses 1 and 33 in the English Bible).

Now Cyrus conquered Babylon in 538 BC, the principal Jews in Babylon returning to Palestine the following year. The events narrated in Bel and the Dragon could not have occurred during the time Cyrus was king of Babylon, but the Septuagint speaks of "the king" without naming him. (3) It was not Cyrus but Xerxes who destroyed the image of Bel, this being in 475 BC (see Herodotus i.183; Strabo xvi.1; Arrian, Exped. Alex., vii.1).

(4) It is further objected that dragon-worship in Babylon, such as is implied in the dragon story, is contrary to fact. Star-worship, it has been said, did exist, but not animal-worship. So Eichhorn and Fritzsche. But there is every reason for believing that the worship of living animals as representing deity, and especially of the living serpent, existed in Babylon as among other nations of antiquity, including the Greeks and Romans (see Herzog, 1st edition, article "Drache zu Babylon," by J. G. Muller). It has already been pointed out (see list of meanings) that the word "dragon" denotes a serpent.

One question that I am often asked is if the cross of early Christianity was invented as a result of the story of the crucifixion of Jesus? The answer is no. The cross of early Christianity was already in use in the Mediterranean world and beyond, long before the time of Jesus. The Bronze Age civilizations that flourished in Northern Europe as early as 1,800 BCE, used the centered cross of equal proportions [+] as a regular part of their symbolic script. It is this cross, of the Bronze Age, that was first adopted by Christianity.
quoting these again as they messed up...
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