Daniel 3:29

3:29 I hereby decree ¹  that any people, nation, or language group that blasphemes ²  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.”

Daniel 3:1

Daniel’s Friends Are Tested

3:1 ³ King Nebuchadnezzar had a golden ⁴  statue made. ⁵  It was ninety feet ⁶  tall and nine feet ⁷  wide. He erected it on the plain of Dura in the province of Babylon.

Daniel 1:1

Daniel Finds Favor in Babylon

1:1 In the third ⁸  year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar ⁹  of Babylon advanced against Jerusalem ¹⁰  and laid it under siege. ¹¹ 

Psalms 50:22

50:22 Carefully consider this, you who reject God! ¹² 

Otherwise I will rip you to shreds ¹³ 

and no one will be able to rescue you.

Psalms 58:7

58:7 Let them disappear ¹⁴  like water that flows away! ¹⁵ 

Let them wither like grass! ¹⁶ 

[3:29]  ¹ tn Aram “from me is placed an edict.”

[3:29]  ² tn Aram “speaks negligence.”

[3:1]  ³ sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586 B.C. (cf. 2 Kgs 25:8). However, there seems to be no real basis for associating the events of Daniel 3 with this date.

[3:1]  ⁴ sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.

[3:1]  ⁵ sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.

[3:1]  ⁶ tn Aram “sixty cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.

[3:1]  ⁷ tn Aram “six cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.

[1:1]  ⁸ sn The third year of the reign of Jehoiakim would be ca. 605 B.C. At this time Daniel would have been a teenager. The reference to Jehoiakim’s third year poses a serious crux interpretum, since elsewhere these events are linked to his fourth year (Jer 25:1; cf. 2 Kgs 24:1; 2 Chr 36:5-8). Apparently Daniel is following an accession year chronology, whereby the first partial year of a king’s reign was reckoned as the accession year rather than as the first year of his reign. Jeremiah, on the other hand, is following a nonaccession year chronology, whereby the accession year is reckoned as the first year of the king’s reign. In that case, the conflict is only superficial. Most modern scholars, however, have concluded that Daniel is historically inaccurate here.

[1:1]  ⁹ sn King Nebuchadnezzar ruled Babylon from ca. 605-562 B.C.

[1:1]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ¹¹ sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 B.C. and included among many other Jewish captives the prophet Ezekiel. The third deportation occurred in 586 B.C., at which time the temple and the city of Jerusalem were thoroughly destroyed.

[50:22]  ¹² tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

[50:22]  ¹³ sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

[58:7]  ¹⁴ tn Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9). The verb מָאַס (ma’as; which is a homonym of the more common מָאַס, “to refuse, reject”) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.

[58:7]  ¹⁵ tn Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”

[58:7]  ¹⁶ tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonymic מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ(kÿmo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally corrupted to חִצָּיר כְּמוֹ יִתְמֹלָלוּ (“his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”