Daniel 3
Bob Utley · You Can Understand the Bible
Daniel 3
NJB (MT versing) CONTEXTUAL INSIGHTS This chapter shows that the faith of Daniel is equally shared by his three exiled friends. There has been much speculation on why Daniel was not present that day on the Plains of Dura. he was sick he was on assignment Hippolytus supposed he was watching from a distance (NET Bible, p. 1538, #14) the Jewish Study Bible suggests chapter 3 was a separate document that circulated independantly for many years This chapter is characterized by lists the repeating of these lists names of government officials (cf. Dan. 3:2,3,27) names of musical instruments (cf. Dan. 3:5,7,10,15) names of people groups (cf. Dan. 3:4,7; 4:1; 6:25) the three Hebrew youths (cf. Dan. 3:12,13,14,16,19,20,22,23,26 [twice],28,29,30) The theological issue of God's sovereignty (i.e., Dan. 2:21; see full note there) continues. He is God and He rewards those who trust (cf. Dan. 3:28) Him.
Daniel 3:1-7
3:1 The LXX has an added phrase which dates this event as "in the eighteenth year of Nebuchadnezzar," which would be 587 B.C. This is one of the dates for exiles being taken from Jerusalaem and the destruction of the city and the temple. SPECIAL TOPIC: KINGS OF NEO-BABYLON, D. SPECIAL TOPIC: SEPTUAGINT ▣ "an image of gold" The image (BDB 1109 ‒ statue, form) may have been similar to the vision of a human person made of four metals from chapter 2. It is either an elongated human form a tall obelisk of uncertain shape The Aramaic term can mean "obelisk." The normal physical proportions of the human body is five to one, but the image's height and width would be ten to one. A large platform has been found six miles from the ruins of the ancient city of Babylon, which measures forty-five feet by forty-five feet by eighteen feet. This could have been the base of this image. ▣ "of gold" This seems to mean overlaid with gold and we have biblical and secular examples of this, such as Aaron's golden calf (Exod. 32) Isaiah 40:19; 41:7; 44:10 Jeremiah 10:4,14 Herodotus 1.183 ▣ "sixty cubits and its width was six cubits" This would make the image about ninety feet tall by nine feet wide if we base our measurements on a cubit (BDB 1081) as being eighteen inches, which denotes the distance from the longest finger to the elbow of a normal sized human being of that period. The Colossus of Rhodes was seventy cubits high (i.e., 105 feet), so this was not out of the realm of ancient technology. See IVP Bible Background Commentary (OT), p. 735. SPECIAL TOPIC: CUBIT ▣ "the plain of Dura" The term (BDB 1087) seems to come from the "duru" which means "an enclosing wall" or "fortress" (Akkadian). We have found several documents from Babylon which mention the Plain of Dura. However, its exact location is uncertain. With the finding of the large base several miles from the city of Babylon, this is a possibility. 3:2-3,5 These eight categories of governmental officials come from Persian words (NIDOTTE, vol. 3, p. 604). However, this by itself, does not necessitate a later date for the composition of Daniel. It is probable that the writings of Daniel were edited and compiled after his death in the Persian period (i.e., Cyrus II). Loan words by themselves do not indicate the original date of the writing. loan words common in ANE later Jewish compilers update the terminology SPECIAL TOPIC: SCRIBES 3:2 "the king sent word to assemble" We have, from Sargon II's records, examples of this same type of royal assembly, possibly an annual "loyalty oath." 3:3 The repetitive nature of this chapter, both in the listing of the government officials and the musical instruments, is characteristic of Hebraic writing obelistic writing ▣ "satraps" This Aramaic governmental term (BDB 1080) reflects a Median word which means "protector of the land." In the later Persian Empire it referred to the twenty governors (Herodotus) of the provinces (cf. Ezra 8:36; Esther 3:12; 8:9; 9:3), but its exact meaning in the earlier neo-Babylonian Empire is uncertain, possibly "prince" (cf. TEV). ▣ "prefects" The meaning of this Aramaic governmental term (BDB 1104) is uncertain, possibly an Akkadian term for those who report directly to the satraps. Daniel was appointed to this position over all the wise men of Babylon in Dan. 2:48. ▣ "governors" The meaning of this Aramaic governmental term (BDB 1108) is also uncertain. The related Hebrew term denotes "governors" (cf. 1 Kgs. 10:15; 20:24; 2 Kgs. 18:24; often in Ezra, Nehemiah, and Esther; Isa. 36:9; Jer. 51:23,28,57; and several times in the post-exilic prophets). ▣ "counselors" This is another Aramaic governmental term (BDB 1078) of uncertain meaning. The typical translation is "counselor," but some scholars think it refers to a military position (BDB 1078) "treasurers" (cf. Ezra 7:21) ▣ "magistrates" This Aramaic governmental term (BDB 1118) is also uncertain. William Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, says it refers to a police official (p. 425) from a Persian loan word. ▣ "the rulers of the provinces" This refers to lesser governmental officials (BDB 1097). This event was a gathering of all governmental workers of all levels (cf. Dan. 3:4,7). 3:4-7 The call for "all" the peoples to bow down and worship the image must be an example of "representative government." All the peoples" (i.e., languages, nations) were not on the Plain of Dura that day, but their appointed governmental leaders were. This is similar "representative government" to Exod. 19:7, where Moses called the tribal leaders to ratify the covenant of YHWH. 3:5,7,10 "at the moment you hear the sound of" This list of musical instruments refers to the Babylonian national orchestra. This may have been the Babylonian national anthem (cf. Dan. 3:10). We have a record from Babylonian documents of a similar party where 150 musicians played. It is obvious that the neo-Babylonians enjoyed music and included it in all of their festive occasions. 3:5 NASB, NKJV, NRSV, NJB, JPS, NIV, NEB, LXX "horn" "trumpet" In Daniel 7:7-8,11,20,21,24 this Aramaic word (BDB 1111) refers to an animal horn. Here, it refers to a musical instrument, possibly made from an animal horn. ▣ NASB, NKJV, NIV, Peshitta "flute" NRSV, NJB, JPS, NEB, LXX "pipe" The Aramaic term (BDB 1117) refers to some type of wind instrument. ▣ NASB, NRSV, NJB, LXX "lyre" NKJV, Peshitta "harp" JPS, NIV, NEB "zither" This is a Greek loan word (kitharis), which denotes a stringed instrument (harp, BDB 1111). ▣ NASB, NRSV, LXX "trigon" "zither" JPS, NIV, NEB "triangle" sackbut" This reflects another Greek loan word (sambukē), which denotes a stringed instrument with four strings (BDB 1113). ▣ NASB, JPS, Peshitta "psaltery" NRSV, NJB, NIV, LXX "harp" "dulcimer" This (BDB 1108) denotes a triangular shaped stringed instrument with a sounding board (William Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, p. 418). ▣ NASB, NJB "bagpipe" "drum" "music" "a symphony of all kinds of musical instruments" "all kinds of music" There is confusion in the English translation as to how many musical instruments are listed. The Masoretic Text and the Septuagint have only five in Dan. 3:7, but this sixth one is listed in Dan. 3:5 and 10. It may refer to a double pipe similar to a Pan flute (BDB 1104). It is also possible that this last term means "in unison" (cf. NKJV, TEV, LXX, Peshitta). ▣ "fall down and worship" Both VERBS are Peal IMPERFECT (BDB 1103 and 1104). This shows the religious and political significance of this human image (cf. Dan. 3:12). This is the reason that the three Hebrew children refused to participate. It is uncertain if the Neo-Babylonian rulers claimed deity (the image as a representative of Nebuchadnezzar, cf. Dan. 2:38), as did the Pharaohs of Egypt and some later Caesars of Rome. SPECIAL TOPIC: WORSHIP 3:6,15 "immediately" Literally this is "same hour" (BDB 1116, cf. Dan. 4:30; 5:5; see note at Roland deVaux, Ancient Israel, vol. 1, p. 183). This is the first use of the term "hour" in the OT. There is some discussion if the term and concept began with the Babylonians or the Greeks. We must remember that this does not refer to our precise sixty minutes because they were using more crude timing instruments. SPECIAL TOPIC: HOUR ▣ "cast into the midst of a furnace of blazing fire" Because of the description found in Daniel 3 and also because of archaeology discoveries, it seems that this was a large, domed kiln with an opening at the top and an earthen ramp leading up to it. It also had a door on the bottom for putting in charcoal and taking out ashes. This was a common form of capital punishment during this period (cf. Code of Hammurabi 110,157 and Jer. 29:22).
Daniel 3:8-12
3:8 "certain Chaldeans" It must be remembered that "Chaldeans" can be a racial group of the southern Tigris-Euphrates River Valley (cf. Dan. 5:30) a group of wise men and priests (cf. Dan. 2:2,4,5,10; 3:8; 4:7; 5:7,11) In this context, #2 makes more sense. Remember, words have meaning only in sentences and sentences have meaning only in paragraphs. SPECIAL TOPIC: CHALDEANS ▣ "brought charges against the Jews" This is literally "chewed up the pieces of" (cf. Dan. 6:25, NIDOTTE, vol. 1, p.396, #5). This is a very strong phrase (BDB 1080, Peal PERFECT and BDB 1111) which shows the vehemence of the charges. From the text it is obvious that there was jealousy involved because these Jewish young men had been assigned a place of leadership (cf. Dan. 3:12; 6:4). Also, there was an ethnic prejudice because of the mention of their origin (cf. Dan. 3:12). For "Jews" (BDB 1095) see SPECIAL TOPIC: JEWS SPECIAL TOPIC: HEBREW PEOPLE 3:9 "O king, live forever" See note at Dan. 2:4 and SPECIAL TOPIC: FOREVER ('OLAM) 3:12 "namely, Shadrach, Meshach, and Abed-nego" It is uncertain where Daniel was at this time. It could be that he was sick or on a governmental assignment. This would be unusual because all the other government officials were present. For a summary of the possibilities related to Daniel's absence see The Expositor's Bible Commentary, vol. 7, pp. 55-56. For the Babylonian meaning of these names, see Dan. 1:7. ▣ "have disregarded you; they do not serve your gods or worship the golden image which you have set up" Imagine the peer pressure that there must have been on these young men who were so far from home and who were placed in such important places of leadership. Nebuchadnezzar II must have forgotten his praise of YHWH from Dan. 2:46-47.
Daniel 3:13-15
3:13 "in rage and anger" Nebuchadnezzar II was prone to anger (cf. Dan. 2:12; 3:19). Oriental kings were not accustomed to people disobeying their orders! This phrase (BDB 1112 and 1095) is called a hendiadys, which is characteristic of Daniel writing style. See note at Dan. 2:12. The king was so angry that he physically shook! 3:14 Nebuchadnezzar II tries to give them a second chance (cf. Dan. 3:15, they were excellent administrators), but their refusal just proves to intensify his anger. He took their rejection of his gods as a personal rejection. 3:15 "what god is there who can deliver you out of my hands" This is theologically similar to 2 Kgs. 18:33 and 19:12. YHWH is openly challenged to demonstrate His existence, power, and compassion to those who trust Him (cf. Dan. 3:28). YHWH reveals Himself to the nations by showing His sovereignty and love for His covenant people. SPECIAL TOPIC: HAND
Daniel 3:16-18
3:17 "If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire" Nebuchadnezzar II had made this a contest between the gods of Babylon and the God of Judah by asserting that no one could deliver them out of his hand (cf. Dan. 3:15). The descriptive title, "the God who is able," is also in Dan. 3:29 and in the NT at Rom. 16:25; Eph. 3:20; Jude 24. The NET Bible translates this phrase as "If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire." The Anchor Bible, vol. 23, also has a translation that tries to employ the Aramaic word "exist" (BDB 1095, KB 410 [Hebrew root]) — "If there is a God able to save us, such as our God, he will save us from the white-hot furnace" (p. 155). SPECIAL TOPIC: DESCRIPTIVE TITLES FOR GOD 3:18 "But even if He does not, let it be known to you, O king that we are not going to serve your gods or worship the golden image that you have set up" They believed that God was able, but they were not being presumptuous by demanding a miracle. They had faith in God, not in circumstances (i.e., Job 13:15).
Daniel 3:19-23
3:19 "seven times more than it was usually heated" This is an obvious use of figurative language (cf. v. 22). It simply means that the brick kiln was heated as hot as it possibly could be heated. The hyperbole reflects Nebuchadnezzar II's anger! SYMBOLIC NUMBERS IN SCRIPTURE, #4 3:20 "valiant warriors" "mighty men" "some of the strongest guards" TEV, REB. JPSOA "the strongest men" "certain stalwarts from his army" The CONSTRUCT (BDB 1086 and 1093) implies his strongest military guards. Nebuchadnezzar's anger will result in the death of these valued servants (cf. Dan. 3:22). 3:21 "their trousers, their coats, their caps, and their other clothes" This was their official attire showing the high governmental level they had attained in the neo-Babylonian empire. 3:22 "the furnace had been made extremely hot, the flame of the fire slew those men" This is a graphic detail of the extreme heat into which the three Hebrew boys were thrown. The fall itself should have killed them, much less the temperature. 3:23 After this verse is the place where the Septuagint inserts two Apocryphal writings, "The Song of the Three Youths" and "The Prayer of Assariah." These two Apocryphal writings assert that the dew of heaven brought by the angel of the Lord kept the Hebrew youths from death. SPECIAL TOPIC: SEPTUAGINT
Daniel 3:24-27
3:24 Notice that Nebuchadnezzar, talking to his counselors, says, "did not we cast?" He wants to spread the blame. 3:25 "I see four men loosed and walking about in the midst of the fire" There has been much discussion about how Nebuchadnezzar II could see these men. It seems that the brick kiln was a domed structure with a place at the bottom for the removal of ashes. Apparently, he looked through the hole in the bottom and saw the young men walking about. ▣ "the fourth is like a son of the gods" This is simply polytheistic jargon for a supernatural being. A considerable amount of speculation has been made about this fourth personage. He is an angel of the Lord (cf. Dan. 3:28 also 6:22). It is humorous to note that when Nebuchadnezzar II calls the boys out by name, he makes no mention of that fourth person! SPECIAL TOPIC: sons of. . . SPECIAL TOPIC: The Angel of the Lord 3:27 In the presence of all his civil, military, and police officials Nebuchadnezzar is forced to acknowledge the God of Judah (cf. Dan. 3:28-29) for the second time (i.e., Dan. 2:46-49). This striking evidence of God's protection is similar to Isa. 43:2 which used water and fire imagery. In Isaiah it is imagery for earthly struggles and persecution, but in Daniel it is literal (cf. Heb. 11:34).
Daniel 3:28-30
3:28-29 This statement is very similar to Dan. 2:46-48. It is an outburst of a fearful polytheist in the face of the power of YHWH. It is not Nebuchadnezzar's confession of faith. 3:28 "who put their trust in Him" Not only is the One True God emphasized, but also the need for personal, active trust in Him (BDB 1113, Hithpael PERFECT, cf. Isa. 26:3-4)! Trust is crucial in biblical faith. SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT 3:29 "shall be torn limb from limb" This was an ancient form of ANE execution, as was being burned (cf. Dan. 2:5; 1 Sam. 15:33). ▣ "their houses reduced to a rubbish heap" This was also an ancient form of punishment and shame (cf. Dan. 2:5; Ezra 6:11).