Daniel 3:13-25

3:13 Then Nebuchadnezzar in a fit of rage ¹  demanded that they bring ²  Shadrach, Meshach, and Abednego before him. So they brought them ³  before the king. 3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected? 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?” ⁴  3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ⁵  “We do not need to give you a reply ⁶  concerning this. 3:17 If ⁷  our God whom we are serving exists, ⁸  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ⁹  toward Shadrach, Meshach, and Abednego. He gave orders ¹⁰  to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong ¹¹  soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, ¹²  and were thrown into the furnace ¹³  of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ¹⁴  Shadrach, Meshach, and Abednego were killed ¹⁵  by the leaping flames. ¹⁶  3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ¹⁷  of blazing fire while still securely bound. ¹⁸ 

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw ¹⁹  into ²⁰  the fire?” They replied to the king, “For sure, O king.” 3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” ²¹ 

[3:13]  ¹ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

[3:13]  ² tn The Aramaic infinitive is active.

[3:13]  ³ tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

[3:15]  ⁴ tn Aram “hand.” So also in v. 17.

[3:16]  ⁵ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ⁶ tn Aram “to return a word to you.”

[3:17]  ⁷ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ⁸ 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.

[3:19]  ⁹ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ¹⁰ tn Aram “he answered and said.”

[3:20]  ¹¹ tn This is sometimes taken as a comparative: “[some of the] strongest.”

[3:21]  ¹² sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.

[3:21]  ¹³ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:22]  ¹⁴ tn Aram “caused to go up.”

[3:22]  ¹⁵ tn The Aramaic verb is active.

[3:22]  ¹⁶ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[3:23]  ¹⁷ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ¹⁸ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

[3:24]  ¹⁹ tn Aram “we threw…bound.”

[3:24]  ²⁰ tn Aram “into the midst of.”

[3:25]  ²¹ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”