Daniel 14— Septuagint (LXX)
48 verses • standalone (no MT counterpart)
About This Addition
Summary
Bel and the Dragon contains two linked stories of Daniel exposing false worship. In the first (vv. 1-22), Daniel proves that the idol Bel does not eat the offerings left for it — the priests and their families consume the food through a hidden passage, which Daniel exposes by scattering ash on the temple floor. In the second (vv. 23-42), Daniel kills a dragon worshiped by the Babylonians by feeding it indigestible cakes, then survives a second lions' den ordeal with supernatural provision brought by the prophet Habakkuk.
Remarkable
The ash-on-the-floor forensic test is a remarkably modern detective technique embedded in ancient narrative. The Habakkuk cameo (vv. 33-39) is one of the most creative intertextual moments in Jewish literature — a canonical prophet supernaturally transported from Judea to Babylon to deliver lunch. The two-part structure (idol fraud + living creature worship) addresses both manufactured and natural objects of false worship.
Friction
This addition has no MT counterpart and is considered deuterocanonical by Catholics and Orthodox, apocryphal by Protestants, and non-canonical by Jews. The historical setting is vague (Cyrus? Astyages?), and the Habakkuk episode is legendary in character. The destruction of Bel's temple and the killing of the dragon represent a more aggressive anti-idolatry stance than the MT Daniel stories.
Connections
Daniel 6 (lions' den); Isaiah 44:9-20 (idol satire); Jeremiah 10:1-16 (idols cannot act); Habakkuk 1-3 (the canonical prophet); Ezekiel 8:3 (supernatural transport by hair); 2 Kings 23 (destruction of idolatrous shrines).
When King Astyages was gathered to his fathers, Cyrus the Persian received his kingdom.
Greek (Th): Καὶ ὁ βασιλεὺς Ἀστυάγης προσετέθη πρὸς τοὺς πατέρας αὐτοῦ
The OG opens differently — it places the story in the reign of Cyrus directly. Theodotion mentions Astyages. The historical setting connects to Daniel 6:28.
Now Daniel was a companion of the king, and the most honored of all his friends.
Greek (Th): καὶ Δανιηλ ἦν συμβιωτὴς τοῦ βασιλέως
Now the Babylonians had an idol called Bel, and every day they provided for it twelve bushels of choice flour, forty sheep, and six measures of wine.
Greek (Th): καὶ ἦν εἴδωλον τοῖς Βαβυλωνίοις ᾧ ὄνομα Βηλ
Bel (Bēl) is the Akkadian title meaning 'Lord,' equivalent to the Canaanite Baal. The deity is Marduk, chief god of Babylon. The daily offerings described are enormous — this is a well-funded cult.
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The king revered Bel and went every day to worship it. But Daniel worshiped his own God.
Greek (Th): καὶ ὁ βασιλεὺς ἐσέβετο αὐτόν
And the king said to him, 'Why do you not worship Bel?' Daniel answered, 'Because I do not revere idols made by human hands,
Greek (Th): καὶ εἶπεν αὐτῷ ὁ βασιλεύς
but the living God, who created heaven and earth and has dominion over all that lives.'
Greek (Th): ἀλλὰ τὸν ζῶντα θεόν
The king said to him, 'Do you not consider Bel to be a living god? Do you not see how much he eats and drinks every day?'
Greek (Th): καὶ εἶπεν αὐτῷ ὁ βασιλεύς
The king's logic is straightforward: the food disappears, therefore the idol is alive. Daniel will expose the mechanism behind this 'miracle.'
Then Daniel laughed and said, 'Do not be deceived, O king. This is merely clay on the inside and bronze on the outside. It has never eaten or drunk anything.'
Greek (Th): καὶ εἶπεν Δανιηλ γελάσας
Daniel's laughter is notable — it reflects the mockery tradition of idol satire found in Isaiah 44:9-20 and Jeremiah 10:1-16.
Then the king was furious and summoned the priests of Bel and said to them, 'If you do not tell me who is consuming these provisions, you will die.
Greek (Th): θυμωθεὶς δὲ ὁ βασιλεύς
But if you can prove that Bel is the one eating them, then Daniel will die, because he has blasphemed Bel.'
Greek (Th): ἐὰν δὲ δείξητε
Daniel said to the king, 'Let it be as you have said.' Now there were seventy priests of Bel, besides their wives and children.
Greek (Th): καὶ εἶπεν Δανιηλ τῷ βασιλεῖ Γινέσθω κατὰ τὸ ῥῆμά σου
So the king went with Daniel into the temple of Bel.
Greek (Th): καὶ ἦλθεν ὁ βασιλεὺς μετὰ Δανιηλ εἰς τὸν οἶκον τοῦ Βηλ
The priests of Bel said, 'Look — we are going outside. You yourself, O king, set out the food and mix the wine and shut the door and seal it with your signet ring.'
Greek (Th): καὶ εἶπαν οἱ ἱερεῖς τοῦ Βηλ
'When you return in the morning, if you do not find that Bel has consumed everything, we will die.'
Greek (Th): ἐλθὼν δὲ πρωὶ εὑρήσεις
They were unconcerned, for under the table they had made a hidden entrance through which they regularly went in and consumed the provisions.
Greek (Th): καὶ κατεφρόνουν ὅτι ἐπεποίηκεισαν κρυπτὴν εἴσοδον
The hidden passage under the altar is the narrative's punchline. The priestly fraud is systematic — not occasional deception but institutionalized theft.
After they had gone out, the king set out the food for Bel. Then Daniel ordered his servants to bring ashes, and they scattered them throughout the entire temple
Greek (Th): ὡς δὲ ἐξῆλθον ἐκεῖνοι
The ash-on-the-floor test is a brilliantly simple forensic technique. Footprints in ash are irrefutable evidence — an ancient 'crime scene investigation.'
in the presence of the king alone. Then they went out, shut the door, sealed it with the king's signet, and departed.
Greek (Th): καὶ ἐξῆλθαν κλείσαντες τὴν θύραν
During the night the priests came as usual, with their wives and children, and they ate and drank everything.
Greek (Th): οἱ δὲ ἱερεῖς ἦλθον τὴν νύκτα
Early in the morning the king rose and came to the temple, and Daniel was with him.
Greek (Th): ὤρθρισεν δὲ ὁ βασιλεὺς τὸ πρωΐ
The king said, 'Daniel, are the seals unbroken?' He answered, 'They are unbroken, O king.'
Greek (Th): καὶ εἶπεν Δανιηλ σῶαί εἰσιν αἱ σφραγῖδες
And as soon as the doors were opened, the king looked at the table and shouted in a loud voice, 'You are great, O Bel! In you there is no deceit whatsoever!'
Greek (Th): ἅμα δὲ τῷ ἀνοῖξαι τὰς θύρας
But Daniel laughed, and he held the king back from entering and said, 'Look at the floor, and observe whose footprints these are.'
Greek (Th): Δανιηλ δὲ γελάσας κατέσχεν τὸν βασιλέα
And the king said, 'I see the footprints of men and women and children!'
Greek (Th): καὶ εἶπεν ὁ βασιλεύς
Then the king was enraged, and he seized the priests along with their wives and children.
Greek (Th): θυμωθεὶς δὲ ὁ βασιλεύς
And they showed him the hidden doors through which they would enter and consume what was on the table.
Greek (Th): καὶ ἔδειξαν αὐτῷ τὰς κρυπτὰς θύρας
And the king put them to death, and he gave Bel over to Daniel, who destroyed it along with its temple.
Greek (Th): καὶ ἀπέκτεινεν αὐτοὺς ὁ βασιλεύς
The destruction of the idol and its temple marks the triumph of the living God over manufactured religion. The narrative echoes Josiah's destruction of idolatrous shrines in 2 Kings 23.
Now there was also a great dragon, which the Babylonians worshiped.
Greek (Th): Καὶ ἦν δράκων μέγας
The 'dragon' (drakōn) may refer to a large snake kept in a temple as a cult object. Snake worship is attested in Mesopotamian and Mediterranean religions.
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The king said to Daniel, 'You cannot say that this one is not a living god. So worship him.'
Greek (Th): καὶ εἶπεν ὁ βασιλεὺς τῷ Δανιηλ
Daniel said, 'I worship the Lord my God, for he is the living God.'
Greek (Th): καὶ εἶπεν Δανιηλ
'But give me permission, O king, and I will slay the dragon without sword or club.' The king said, 'I give you permission.'
Greek (Th): σὺ δέ μοι δὸς ἐξουσίαν κύριε βασιλεῦ
Then Daniel took pitch, fat, and hair, and boiled them together and made cakes, and he fed them to the dragon.
Greek (Th): καὶ ἔλαβεν Δανιηλ πίσσαν καὶ στέαρ καὶ τρίχας
The pitch-fat-hair mixture is designed to be indigestible — it would cause fatal intestinal blockage. Daniel's method is deliberately non-violent toward God's creation; he uses the animal's own appetite against it.
And the dragon ate them and burst apart. Then Daniel said, 'See what you have been worshiping!'
Greek (Th): καὶ ἐφαγεν ὁ δράκων καὶ ἐρράγη
When the Babylonians heard about this, they were furious and conspired against the king, saying, 'The king has become a Jew!
Greek (Th): ὡς δὲ ἤκουσαν οἱ Βαβυλώνιοι ἠγανάκτησαν σφόδρα
The accusation 'the king has become a Jew' reveals that the conflict is framed as cultural and religious, not merely personal. The Babylonians perceive Daniel's influence as a threat to their civilization.
He has destroyed Bel and killed the dragon and slaughtered the priests!'
Greek (Th): κατέσπασεν τὸν Βηλ καὶ ἀπέκτεινεν τὸν δράκοντα
Coming to the king, they said, 'Hand Daniel over to us, or we will kill you and your household.'
Greek (Th): καὶ ἐλθόντες πρὸς τὸν βασιλέα εἶπαν
And the king saw that they were pressing him severely, and under compulsion he handed Daniel over to them.
Greek (Th): καὶ εἶδεν ὁ βασιλεὺς ὅτι ἐπέκειντο αὐτῷ σφόδρα
They threw Daniel into the lions' den, and he was there for six days.
Greek (Th): οἱ δὲ ἔβαλον αὐτὸν εἰς τὸν λάκκον τῶν λεόντων
This is a second lions' den episode, distinct from Daniel 6. Here Daniel remains for six days (not one night), and the den contains seven lions.
There were seven lions in the den, and every day they had been given two human bodies and two sheep. But now they were given nothing, so that they would devour Daniel.
Greek (Th): καὶ ἦσαν ἐν τῷ λάκκῳ ἑπτὰ λέοντες
Seven lions — the number of completeness. The deprivation of food for six days makes the miracle of Daniel's survival all the more remarkable.
Now the prophet Habakkuk was in Judea. He had prepared a stew and broken bread into a bowl, and he was going into the field to bring it to the reapers.
Greek (Th): καὶ ἦν Αμβακουμ ὁ προφήτης ἐν τῇ Ιουδαίᾳ
The sudden introduction of Habakkuk is one of the most remarkable elements of the story. The prophet is transported supernaturally from Judea to Babylon — a motif that connects to Ezekiel's own supernatural transport (Ezekiel 8:3).
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But the angel of the Lord said to Habakkuk, 'Take the meal that you have to Babylon, to Daniel, in the lions' den.'
Greek (Th): καὶ εἶπεν ἄγγελος κυρίου τῷ Αμβακουμ
Habakkuk said, 'Lord, I have never seen Babylon, and I know nothing about the den.'
Greek (Th): καὶ εἶπεν Αμβακουμ
Then the angel of the Lord seized him by the crown of his head and carried him by his hair, and with the rushing of the wind he set him down in Babylon, right above the den.
Greek (Th): καὶ ἐπελάβετο ὁ ἄγγελος κυρίου τῆς κορυφῆς αὐτοῦ
Transport by the hair echoes Ezekiel 8:3 where the prophet is lifted by a lock of hair and carried to Jerusalem in a vision. The supernatural travel motif emphasizes divine sovereignty over space.
Then Habakkuk cried out, 'Daniel! Daniel! Take the meal that God has sent you!'
Greek (Th) [note: some editions number to v.42]
And Daniel said, 'You have remembered me, O God! You have not forsaken those who love you.'
Greek (Th): καὶ εἶπεν Δανιηλ
Then Daniel rose and ate. And the angel of God immediately returned Habakkuk to his own place.
Greek (Th): καὶ ἀναστὰς Δανιηλ ἔφαγεν
On the seventh day the king came to mourn for Daniel. When he came to the den and looked in — there was Daniel, sitting!
Greek (Th): ὁ δὲ βασιλεὺς ἦλθεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ
And the king cried out with a loud voice, 'You are great, O Lord, the God of Daniel, and there is no other besides you!'
Greek (Th): καὶ ἐβόησεν φωνῇ μεγάλῃ
The king's confession echoes Deuteronomy 4:35 and Isaiah 45:5 — there is no God besides the LORD. Each Daniel story ends with a pagan king confessing Israel's God.
Then he pulled Daniel out of the den, and threw in those who had attempted his destruction, and they were devoured instantly before his eyes.
Greek (Th): καὶ ἀνέσπασεν αὐτόν
The reversal motif — the accusers suffer the fate they intended for Daniel — parallels both Daniel 6:24 and the book of Esther (Haman on his own gallows).