Daniel 6:16

6:16 So the king gave the order, ¹  and Daniel was brought and thrown into a den ²  of lions. The king consoled ³  Daniel by saying, “Your God whom you continually serve will rescue you!”

Daniel 6:27

6:27 He rescues and delivers

and performs signs and wonders

in the heavens and on the earth.

He has rescued Daniel from the power ⁴  of the lions!”

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ⁵ 

Daniel 3:17

3:17 If ⁶  our God whom we are serving exists, ⁷  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 3:28-29

3:28 Nebuchadnezzar exclaimed, ⁸  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ⁹  and has rescued his servants who trusted in him, ignoring ¹⁰  the edict of the king and giving up their bodies rather than ¹¹  serve or pay homage to any god other than their God! 3:29 I hereby decree ¹²  that any people, nation, or language group that blasphemes ¹³  the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.”

¹ tn Aram “said.” So also in vv. 24, 25.

² sn The den was perhaps a pit below ground level which could be safely observed from above.

³ tn Aram “answered and said [to Daniel].”

⁴ tn Aram “hand.”

⁵ tn Aram “hand.” So also in v. 17.

⁶ tc The ancient versions typically avoid the conditional element of v. 17.

⁷ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

⁸ tn Aram “answered and said.”

⁹ sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).

¹⁰ tn Aram “they changed” or “violated.”

¹¹ tn Aram “so that they might not.”

¹² tn Aram “from me is placed an edict.”

¹³ tn Aram “speaks negligence.”