Daniel 3:6

3:6 Whoever does not bow down and pay homage will immediately ¹  be thrown into the midst of a furnace of blazing fire!”

Daniel 3:11

3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire.

Daniel 3:17

3:17 If ²  our God whom we are serving exists, ³  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 3:20-21

3:20 He ordered strong ⁴  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, ⁵  and were thrown into the furnace ⁶  of blazing fire.

Daniel 3:23

3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ⁷  of blazing fire while still securely bound. ⁸ 

Daniel 3:26

3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, ⁹  “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”

Then Shadrach, Meshach, and Abednego emerged from the fire. ¹⁰ 

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?” ¹¹ 

[3:6]  ¹ tn Aram “in that hour.”

[3:17]  ² tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ³ 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.

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

[3:21]  ⁴ sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.

[3:21]  ⁵ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ⁵ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ⁶ 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.

[3:26]  ⁶ tn Aram “answered and said.”

[3:26]  ⁷ tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:15]  ⁷ tn Aram “hand.” So also in v. 17.