[7] Jos., Antt., X. xi. 7. But Pseudo-Epiphanius (De Vit. Dan., x.) says: Γέγονε τῶν ἐξόχων τῆς βασιλικῆς ὑπηρεσίας. So too the Midrash on Ruth, 7.
[8] Jos., Antt., X. x. 6.
[9] Yoma, f. 77.
[10] Berachôth, f. 31.
[11] Sanhedrin, f. 93. Midrash Rabba on Ruth, 7, etc., quoted by Hamburger, Real-Encyclopädie, i. 225.
[12] Kiddushin, f. 72, 6; Hershon, Genesis acc. to the Talmud, p. 471.
[13] Bel and the Dragon, 33-39. It seems to be an old Midrashic legend. It is quoted by Dorotheus and Pseudo-Epiphanius, and referred to by some of the Fathers. Eusebius supposes another Habakkuk and another Daniel; but "anachronisms, literary extravagances, or legendary character are obvious on the face of such narratives. Such faults as these, though valid against any pretensions to the rank of authentic history, do not render the stories less effective as pieces of Haggadic satire, or less interesting as preserving vestiges of a cycle of popular legends relating to Daniel" (Rev. C. J. Ball, Speaker's Commentary, on Apocrypha, ii. 350).
[14] Höttinger, Hist. Orientalis, p. 92.
[15] Ezra viii. 2; Neh. x. 6. In 1 Chron. iii. 1 Daniel is an alternative name for David's son Chileab—perhaps a clerical error. If so, the names Daniel, Mishael, Azariah, and Hananiah are only found in the two post-exilic books, whence Kamphausen supposes them to have been borrowed by the writer.
[16] No valid arguments can be adduced in favour of Winckler's suggestion that Ezek. xxviii. 1-10, xiv. 14-20, are late interpolations. In these passages the name is spelt דָּנִּאֵל; not, as in our Book, דָנִיֵאל.