Daniel 3:20-21 Daniel 3:20-Nebuchadnezzar Orders Certain Strong, Valiant Soldiers To Tie Up Shadrach, Meshach And Abednego To Unceremoniously Deposit Them Into The Blazing, Fiery Furnace Review of Daniel 3:1-19 Daniel 3:1 records Nebuchadnezzar the king of Babylon erecting a gold statue of himself, ninety feet tall, nine feet wide in the plain of Dura in the province of the city of Babylon. Daniel 3:1 Nebuchadnezzar the king sculptured an image composed of gold, its height ninety feet, its width nine feet. He erected it on the plain of Dura in the province of the city of Babylon. (Author’s translation) Daniel 3:1 records Nebuchadnezzar the king of Babylon sculpturing an image composed of gold, which was ninety feet tall and nine feet wide. It was erected on the plain of Dura in the province of the city of Babylon. This action taken by the king is the direct result of Daniel’s interpretation in Daniel 2:38, which records Daniel telling him that he was the head of gold of the statue. There are some commentators who suggest like Archer that the statue was not of himself but of one of the Babylonian gods, like Nabu. However, there is an obvious connection between the head of gold in the statue in Nebuchadnezzar’s dream in Daniel chapter 2 and the gold statue constructed by the king in chapter 3. That the events recorded in chapter 3 follow the events recorded in chapter 2 is indicated by the fact Daniel’s three friends are functioning in their new positions of authority (3:12) to which they were appointed by Nebuchadnezzar (2:49) per Daniel’s request. Furthermore, chapter 4 records the Lord judging Nebuchadnezzar and deposing him for seven years and giving a mind of an animal resulting like the king acting like an animal for those years. This was to bring the king to the place where he acknowledges the Lord’s sovereignty over him and that he is subordinated to the Lord. Lastly, Daniel told Nebuchadnezzar in Daniel 2:38 that wherever members of the human race, wild animals of the field or birds of the sky live, the God ruling the heavens has given them into his power. Consequently, God has caused him to rule over each and every one of them. Thus, we see Nebuchadnezzar, an unregenerate man interpreting this revelation from Daniel as giving him authority to demand their worship, which of course was not the response God wanted from him. He wanted the king to worship Him rather than demand the worship of himself. The construction of this image of himself was due to his megalomania, which the Lord deals with in chapter 4, which records the Lord’s response to the arrogance of Nebuchadnezzar as recorded in chapter 3. 2012 William E. Wenstrom, Jr. Bible Ministries
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Nebuchadnezzar’s actions in constructing an image of himself to be worshipped, was not unusual in the ancient world. The Assyrian kings also set up statues of themselves symbolizing their dominion. Also, the Hellenistic kings did the same. The Roman emperors deified themselves as well. J. Vernon McGee addresses the issue as to why Nebuchadnezzar would do such a thing after just receiving revelation from God that He will destroy all Gentile power and establish His kingdom on earth. He writes “What did Nebuchadnezzar really have in mind in making this image? We can observe here three things: (1) The making of this image shows the rebellion of Nebuchadnezzar against the God of heaven who had given him world dominion. Instead of gratitude, this is a definite act or rebellion. (2) This also shows his vaunted pride in making an image which evidently was self-deification. The Roman emperors also attempted this later on. (3) Obviously, Nebuchadnezzar was seeking a unifying principle to weld together the tribes and tongues and peoples of his kingdom into one great totalitarian government. In other words, he was attempting to institute a world religion. This was nothing in the world but a repetition of the tower of Babel-a forming of one religion for the world.” (McGee, J. Vernon. Thru the Bible with J. Vernon McGee, volume 3: Genesis-Deuteronomy; pages 545-544; Published in Nashville, Tennessee by Thomas Nelson Inc. 1981) Daniel 3:2 Then Nebuchadnezzar, the king issued an order to assemble the satraps, military commanders as well as the governors, advisers, treasurers, lawyers, judges in other words, each and every one of the dignitaries from the provinces to attend the dedication of the statue, which Nebuchadnezzar erected. (Author’s translation) Daniel 3:2 describes the next event that took place after Nebuchadnezzar sculptured an image of gold and erected it on the plain of Dura in the province of the city of Babylon. Thus, it continues to describe Nebuchadnezzar’s response to Daniel interpreting his dream and specifically telling him that he is the head of gold on the statue in his dream. In Daniel 3:2, we have Nebuchadnezzar issuing an order to assemble each and every one of the dignitaries in the various provinces of his kingdom to attend the dedication of the gold statue he erected. “The satraps” is the noun ʾǎḥǎš·dǎr·pǎn which refers to group of officials who were the chief representatives of Nebuchadnezzar. They were governors of certain types of provinces. They were the highest officials in his kingdom, which is supported by the statement in Daniel 6:1, which records that Darius appointed 120 satraps over his kingdom who would be in charge of the entire kingdom. “The military commanders” is the noun seḡǎn, which refers to the military commanders of the various provinces throughout Nebuchadnezzar’s kingdom.
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“The governors” is the noun pě·ḥā(h), which refers to the civil administrators or governors of civil government in the various provinces throughout Nebuchadnezzar’s kingdom. “The advisers” is the noun ʾǎḏǎr·gā·zǎr, which refers to those individuals who give counsel or advise those in governmental authority. “The treasurers” is the noun geḏā·ḇǎr, which refers to those individuals in Nebuchadnezzar’s kingdom who were in charge of the finances of the various provinces throughout the kingdom. They administered the funds in the various provinces throughout Nebuchadnezzar’s kingdom. They were the superintendents of the treasuries in the various provinces throughout the empire. “The lawyers” is the noun deṯā·ḇǎr, which refers to those individuals who were administrators of the law in the various provinces throughout Nebuchadnezzar’s kingdom. “The judges” is the noun tip̄ ·tāy, which refers to the judges in the various provinces throughout the Babylonian kingdom who passed judgment in keeping with the law. “Each and every one of the dignitaries from the provinces” is an explicative clause meaning that it clarifies the list of seven classes of officials who were ordered by Nebuchadnezzar to assemble for the dedication of the gold statue which he erected on the plain of Dura in the province of the city of Babylon. It is describing in summary fashion the list of seven classes of officials who were ordered by Nebuchadnezzar to assemble for the dedication of the gold statue which he erected on the plain of Dura in the province of the city of Babylon. It refers to to those individuals who possesses an exalted rank or position of dignity and honor in Nebuchadnezzar’s kingdom. Thus it does not refer to lesser officials who were subordinate to the satraps or governors. It is used to define the seven classes of officials previously listed by Daniel. It describes in summary fashion that the satraps, military commanders, governors, advisers, treasurers, lawyers, judges were all officials of high standing or dignitaries in Nebuchadnezzar’s government. This explicative clause emphasizes that there were no exceptions with the order meaning every one had to attend. “The dedication” is the noun ḥǎnǔk·kā(h), which denotes solemn ceremony in which Nebuchadnezzar’s gold statue was consecrated as the symbol of world-wide worship and power of himself as a divine being. Politically, this dedication was intended to symbolize the unity of the various provinces under Nebuchadnezzar’s authority. Religiously, this dedication was an act of worshipping the gold statue, which represented Nebuchadnezzar. That this dedication is religious is clearly indicated by verses 3-7. Therefore, this dedication is an attempt by Nebuchadnezzar to join religion with politics, which has been attempted throughout history by various rulers and will be successfully attempted by the 2012 William E. Wenstrom, Jr. Bible Ministries
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Antichrist during Daniel’s Seventieth Week who will demand worship from the inhabitants of the earth as symbolized by the abomination of desolation in the rebuilt Jewish temple in the midway point of Daniel’s Seventieth Week. Daniel 3:3 Then when the satraps, military commanders as well as the governors, advisers, treasurers, lawyers, judges in other words, each and every one of the dignitaries from the provinces assembled for the dedication of the statue, which Nebuchadnezzar, the king had erected, they stood directly in front of the statue which Nebuchadnezzar had erected. (Author’s translation) Daniel 3:3 records the satraps, military commanders, governors, advisers, treasurers, lawyers, judges from the various provinces in Nebuchadnezzar’s kingdom obeying the king’s orders by assembling for the dedication of the ninety foot tall gold statue of himself. Messengers were dispatched by the king to the various provinces in order to contact the various dignitaries who were subordinate to him. The dedication of the statue was a ceremony, which was both political and religious. It was a solemn ceremony in which Nebuchadnezzar’s gold statue was consecrated as the symbol of world-wide worship and power of himself as a divine being. Politically, this dedication was intended to symbolize the unity of the various provinces under Nebuchadnezzar’s authority. Religiously, this dedication was an act of worshipping the gold statue, which represented Nebuchadnezzar. That this dedication is religious is clearly indicated by Daniel 3:3-7. Therefore, this dedication is an attempt by Nebuchadnezzar to join religion with politics, which has been attempted throughout history by various rulers and will be successfully attempted by the Antichrist during Daniel’s Seventieth Week who will demand worship from the inhabitants of the earth as symbolized by the abomination of desolation in the rebuilt Jewish temple in the midway point of Daniel’s Seventieth Week. Daniel 3:3 tells the reader that once they all arrived on the plain of Dura, they stood directly in front of the ninety foot tall gold statue of Nebuchadnezzar awaiting the call to worship this image of. This is indicated by Daniel 3:3-7, which records these various dignitaries in Nebuchadnezzar’s kingdom worshipping this image of himself which is idolatry. Daniel 3:4 Next, the herald publicly proclaimed with authority: “To all of you nations, ethnicities and language groups, all of you are commanded.” (Author’s translation) Daniel 3:4-5 records Nebuchadnezzar commissioning a herald to publicly proclaim at the dedication of this gold statue to bow down and pay homage to it at the sound of music. Daniel 3:4 says that the herald addressed various nations, ethnicities and language groups under his authority, which were represented by the 2012 William E. Wenstrom, Jr. Bible Ministries
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dignitaries assembled at the dedication. Therefore, we can see quite clearly that Nebuchadnezzar is demanded world-wide worship of himself. As we noted in previous studies, the dedication of the statue was a ceremony, which was both political and religious. It was a solemn ceremony in which Nebuchadnezzar’s gold statue was consecrated as the symbol of world-wide worship and power of himself as a divine being. Politically, this dedication was intended to symbolize the unity of the various provinces under Nebuchadnezzar’s authority. Religiously, this dedication was an act of worshipping the gold statue, which represented Nebuchadnezzar. That this dedication is religious is clearly indicated by Daniel 3:3-7. Therefore, this dedication is an attempt by Nebuchadnezzar to join religion with politics, which has been attempted throughout history by various rulers and will be successfully attempted by the Antichrist during Daniel’s Seventieth Week who will demand worship from the inhabitants of the earth. During the midway point of Daniels’ Seventieth Week, Antichrist will set up the abomination of desolation in the rebuilt Jewish temple and demand the worship of himself throughout the world. So Nebuchadnezzar’s action as recorded in Daniel chapter 3, foreshadow or prefigure the actions of Antichrist during Daniel’s Seventieth Week. Daniel 3:5 “At the precise moment when all of you hear the sound of the trumpet, flute, lyre, harp, dulcimer, drum as well as each and every type of musical instrument, all of you are to fall down in order to worship the gold statue, which Nebuchadnezzar, the king has erected.” (Author’s translation) In Daniel 3:5, the purpose for which the king assembled these dignitaries is revealed and the content of what the herald is to say to them is made known. Nebuchadnezzar is ordering that at the precise moment when they hear the sound trumpet, flute, lyre, harp, dulcimer, drum as well as each and every type of musical instrument, they were to fall down in order to worship the gold statue, which he had erected of himself. Daniel 3:6 “However, whoever refuses to fall down in order to worship, in that very hour, they will be deposited unceremoniously in the midst of a blazing, fiery furnace.” (Author’s translation) In Daniel 3:6, we have Nebuchadnezzar warning those assembled at the dedication of the gold statue that they will be immediately and unceremoniously executed if they refuse to comply with his order to worship this statue of himself. This is a clear example of unjustified use of the death penalty by Nebuchadnezzar. Nebuchadnezzar and all governmental authorities have been delegated authority by God to employ capital punishment of capital crimes. Nebuchadnezzar is ordering his subjects to commit idolatry which is prohibited by God (Exodus 20:3, 23). Thus his threat to execute those individuals who refuse to worship the image of 2012 William E. Wenstrom, Jr. Bible Ministries
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himself is unjustified and an act of sin and rebellion against God by Nebuchadnezzar. Daniel 3:7 Because of this, at the precise moment when each and every one of the people from the nations heard the sound of the trumpet, flute, lyre, harp, dulcimer as well as each and every type of musical instrument, each and every one of the nations, ethnicities and language groups fell down worshipping the gold statue which Nebuchadnezzar the king had erected. (Author’s translation) Daniel 3:7 records the dignitaries who represented the various nations, ethnicities and language groups throughout Nebuchadnezzar’s empire obeying his command to worship the gold image he erected of himself. It reveals that Nebuchadnezzar’s attempt to unite religion with the state was a success but not total and complete as we shall read later on in the chapter. This verse presents the basis for the obedience to the king’s order by these dignitaries, which is the king’s order to worship the image of himself with emphasis upon their execution if they refused to do so. Thus, it implies that the threat of execution guaranteed their obedience. Nebuchadnezzar’s ruled the world and his attempt to join religion in the form of the worship of himself and his government repeats the sin at the tower of Babel. Like Nimrod, Nebuchadnezzar was attempting to unite the world independently of God. In Daniel chapter 3, these people who obeyed Nebuchadnezzar’s order chose to commit the sin of idolatry rather than to die. They compromised by doing so. Thus, like many people today among Christians they compromise obedience to God’s Word in order to save their lives or their position or reputation in life. They compromise obedience to God’s Word in order to preserve their career or salary. They are people pleasers rather than God pleasers. If they were God pleasers, they would refuse to obey this king’s command to commit idolatry and suffer death. Thus, they are not unlike their king in that they are sinners like him. However, he is promoting this sin of idolatry and using himself as the object of worship which is the greater sin. It mimics Satan’s attempt to deceive the human race into worshipping him. In fact, Satan is behind this idolatrous worship since he attempts to get the human race to worship any one or any thing other than Jesus Christ. So both the king and his subjects are demonstrating their total depravity. Undoubtedly, many of these individuals in Daniel chapter 3 who prostrated themselves at the foot of this gold statue of Nebuchadnezzar were not mentally assenting to the worship of this image but simply doing so in order not to get executed. In other words, many were going through the motions in order to save their lives. This is not unlike many individuals today in the various religions of the world and various denominations in Christendom who are simply going through 2012 William E. Wenstrom, Jr. Bible Ministries
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the motions in attending their synagogues and churches for various reasons and not to worship. Nebuchadnezzar was deceiving himself into thinking that he could force these people under his authority to worship him or any other god against their will. They were only obeying him in order to save their lives. Of course, there were many who did consider him a god and worshipped him as such. Daniel 3:8 Because of this, during this time certain Chaldean men made assertions, specifically, they slanderously accused some individuals from the Jewish race. (Author’s translation) Nebuchadnezzar’s order that all the dignitaries representing the various provinces throughout his kingdom must bow down and worship the gold image that he erected for himself on the plain of Dura in the province of the city of Babylon created a problem for Daniel, Hananiah, Mishael and Azariah. Specifically, it created a problem for Daniel’s three friends since Daniel was not present in Babylon when this order was issued from the king. The phrase “because of this” indicates that Nebuchadnezzar’s order to worship the gold image he erected of himself was the basis for the slanderous accusations of certain Chaldeans against the Jews, which Daniel 3:12 identifies were Shadrach, Meshach and Abednego. The Jews were forbidden to worship idols under the Law (Exodus 20:3, 23). Thus, they refused to comply with Nebuchadnezzar’s order. So this prepositional phrase denotes that Daniel’s three friends were slanderously accused by certain Chaldeans because of the king’s order and the Jews refusal to comply with this order out of obedience to the Lord, certain Chaldeans maliciously accused them before the king. “During this time” answers the question when Shadrach, Meshach and Abednego were maliciously accused by certain Chaldeans and refers to the period of time when Nebuchadnezzar’s order was in effect. “Certain Chaldean men” refers to certain unidentified Babylonian men who were from the dignitaries in Nebuchadnezzar’s kingdom who obeyed the king’s order. Daniel 3:12 indicates that the expression “some individuals from the Jewish race” is a reference to the three individuals, who were Daniel’s friends, namely Shadrach, Meshach and Abednego. “They slanderously accused” translates a Chaldean idiom which speaks of chewing something to pieces” and refers to the act of these certain unidentified Babylonian men slanderously accusing Shadrach, Meshach and Abednego of a crime because they disobeyed Nebuchadnezzar’s command in order to obey God. This idiom does not merely mean that these individuals accused Daniel’s three friends of a crime but rather that they did so by slandering them since the 2012 William E. Wenstrom, Jr. Bible Ministries
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expression literally speaks of these individuals chewing Daniel’s three friends to pieces with their words. The fact that these certain Babylonian men slandered Shadrach, Meshach and Abednego was the direct result of jealousy and envy since Daniel 2:49 records that Nebuchadnezzar granted Daniel’s request that they would be assigned the administration over the province of the city of Babylon. Thus, the individuals that Daniel’s friends displaced would be angry and envious and jealous towards them. Daniel 3:9 They made a statement to the king and said, 10 “O King live forever! You O king issued a command, namely that each and every person who hears the sound of the trumpet, flute, lyre, harp, dulcimer as well as drum and in addition every type of musical instrument, is to fall down in order to worship the gold statue 11 However, whoever refuses to fall down in order to worship, they will be deposited unceremoniously in the midst of a blazing, fiery furnace.” (Author’s translation) In Daniel 3:9, we have the envious dignitaries approaching Nebuchadnezzar in order to speak with him regarding the disobedience of Shadrach, Meshach and Abednego to his command to worship the gold statue of himself. This order created a problem for Daniel’s three friends since the Law prohibited the worship of idols (Exodus 20:1-3, 23). As we noted in Daniel 3:8, certain unidentified Babylonian men slanderously accused Shadrach, Meshach and Abednego of a crime because they disobeyed Nebuchadnezzar’s command in order to obey God. These individuals not only accused Daniel’s three friends of a crime but rather that they did so by slandering them. The fact that these certain Babylonian men slandered Shadrach, Meshach and Abednego was the direct result of jealousy and envy since Daniel 2:49 records that Nebuchadnezzar granted Daniel’s request that they would be assigned the administration over the province of the city of Babylon. Thus, the individuals that Daniel’s friends displaced would be angry and envious and jealous towards them. In Daniel 3:10-11, we read that these unidentified dignitaries repeat verbatim Nebuchadnezzar’s order. They remind him of this order and warning in order to arouse his angry against Daniel’s three friends. All the while they were concealing their jealousy and envy of Shadrach, Meshach and Abednego and their true motivation from the king which was to kill these three. Thus, they are involved in hypocrisy since they were not concerned about the citizens of Babylon obeying the king’s decree but rather they were determined to have these three executed out of their jealous and envy of them. They were pretending to be zealous for the king so as to get him to condemn Shadrach, Meshach and Abednego to death. So they are manipulating the king for their own purposes. Daniel 3:12 “There are certain Jewish men, because you assigned them the administration over the province of the city of Babylon-Shadrach, Meshach 2012 William E. Wenstrom, Jr. Bible Ministries
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and Abednego, these men have absolutely no respect for your command O king. By no means do they serve your gods, that is, by no means do they worship the gold statue which you erected.” (Author’s translation) In Daniel 3:12, we have one charge and not three which is directed at Shadrach, Meshach and Abednego by certain unidentified dignitaries in Nebuchadnezzar’s kingdom. Namely, they disobeyed the king’s command, which they describe as refusing to worship his gods and refusing to worship the gold statue he erected. This indicated by the fact that the noun ʾělāh means “gods” in the statement “by no means do they serve your gods” refers to the gold statue that Nebuchadnezzar erected of himself. Though the word is in the plural, it is used by the dignitaries in their accusation against Daniel’s friends to describe this gold statue as one of the king’s many gods. This is indicated by the fact that the first statement “these men have absolutely no respect for your command O king” is referred to in the third statement “that is, by no means do they worship the gold statue which you erected.” Thus, since the noun ʾělāh, “gods” is found in a statement couched between two statements that are both referencing the king’s command to worship the gold statue, this second statement is epexegetical like the third. This means that it is explaining this command from the perspective of worshipping one of the king’s gods. In Daniel 3:12, these envious dignitaries remind Nebuchadnezzar that he appointed these three over the administration of the province of Babylon. They are saying that this appointment was the reason why they did not show proper respect for the king and didn’t worship his gods or worship the golden statue. The implication is that their promotion went to their heads and caused them to be arrogant in thinking that it was beneath them to worship the gods of the king and the golden statue he erected of himself. They were implying that the king was at fault for the insubordination of these three. Their statement is a rebuke to the king himself since they are telling him it was because he promoted these three to such high positions that they became arrogant and were insubordinate to him. They got away with the rebuke because they were pretending to be looking out for the king’s interests when in reality they were seeking to destroy Shadrach, Meshach and Abednego because they were envious of their promotion over them. They also got away with this rebuke because they could substantiate the charges since they knew that these three would not disobey their God and worship idols and would be willing to die for their loyalty to their God when confronted by the king. They were proven right about these three according to Daniel 3:16-18. This charge that is leveled against Shadrach, Meshach and Abednego is the truth of course and not a lie. It was certainly not a crime or a sin since God forbids idolatry. The Scripture teaches that Satan and the kingdom of darkness are behind the idolatry and the worship of the false gods in the world. Therefore, unregenerate 2012 William E. Wenstrom, Jr. Bible Ministries
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members of the human race like Nebuchadnezzar were worshipping demons by worshipping the various gods and practicing idolatry. Daniel 3:13 Then, because of rage, yes and a furious rage at that, Nebuchadnezzar issued an order causing Shadrach, Meshach and Abednego to be brought into his presence. Consequently, these men were brought into the king’s presence. (Author’s translation) Daniel 3:13 records Nebuchadnezzar becoming enraged at hearing the report from certain unidentified dignitaries that Shadrach, Meshach and Abednego had disobeyed his order to worship the gold statue he erected of himself on the plain of Dura in the province of the city of Babylon. This rage caused him to have these three brought into his presence to give an account for their disobedience. No doubt his anger stemmed from the fact that he thought that they were ungrateful when he had recently promoted them to administrate the province of the city of Babylon. This anger was aroused by the certain envious dignitaries who were unseated by the promotion of these three since in Daniel 3:12 they remind the king that he had recently promoted these three to this prestigious position. Nebuchadnezzar considered them disloyal and insubordinate for disobeying his command. In Daniel 3:12, these envious dignitaries said that the king’s appointment of these three was the reason why they did not show proper respect for the king and didn’t worship his gods or worship the golden statue. The implication is that their promotion went to their heads and caused them to be arrogant in thinking that it was beneath them to worship the gods of the king and the golden statue he erected of himself. They were implying that the king was at fault for the insubordination of these three. Their statement is a rebuke to the king himself since they are telling him it was because he promoted these three to such high positions that they became arrogant and were insubordinate to him. They got away with the rebuke because they were pretending to be looking out for the king’s interests when in reality they were seeking to destroy Shadrach, Meshach and Abednego because they were envious of their promotion over them. They also got away with this rebuke because they could substantiate the charges since they knew that these three would not disobey their God and worship idols and would be willing to die for their loyalty to their God when confronted by the king. They were proven right about these three according to Daniel 3:16-18. Therefore, this criticism of the king contributed to his rage no doubt. To the king’s credit, he did not issue an order to have them executed as he did with the wise men in chapter two, which resulted many dignitaries placed under the sentence of death unjustly, such as Daniel and his three friends. Thus, it appears the king has learned from this error. Remember, Daniel 1:19-20 records that Nebuchadnezzar considered Daniel and his three friends superior to all of his 2012 William E. Wenstrom, Jr. Bible Ministries
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wise men. Thus, when he issues the order to execute the wise men of the city of Babylon he would not have wanted to execute Daniel and his friends because he valued them. Therefore, here in Daniel 3:13, the king does not issue an order to execute these three because he has learned from this previous mistake, which almost cost the lives of men he greatly valued. Thus, he does not have Shadrach, Meshach and Abednego executed because he did respect them and of course Daniel as well, which is yet another reason why he did not give the order to execute them. His respect for Daniel and Shadrach, Meshach and Abednego served to prevent him from issuing an order for their execution. Another reason why Nebuchadnezzar did not order the immediate execution of Shadrach, Meshach and Abednego is that he was smart enough to know that those making accusations against these three could have been doing so out of jealousy for being unseated by them. Thus, the fact that he delayed execution of these three in order to hear them out is an indication that the king might of have been a little bit suspicious of these accusations since he knew that politically it was not uncommon for jealous rivals to make accusations against one another. Daniel 3:14 Nebuchadnezzar asked a question and said to them, “Is it true, Shadrach, Meshach and Abednego, all of you are refusing to serve my god, that is, all of you refused to worship the gold statue, which I erected?” (Author’s translation) Daniel 3:14 records Nebuchadnezzar posing a question to Shadrach, Meshach and Abednego as to whether it was true or not that they refused to serve his god, that is, they refused to worship the gold statue, which he erected of himself on the plain of Dura in the province of the city of Babylon. Uncharacteristically, he does not issue an order to have them executed as he did with the wise men in chapter two, which resulted many dignitaries placed under the sentence of death unjustly, such as Daniel and his three friends. If you recall, in Daniel 1:19-20 we read that Nebuchadnezzar considered Daniel and his three friends superior to all of his wise men. Thus, when he issues the order to execute the wise men of the city of Babylon he would not have wanted to execute Daniel and his friends because he valued them. Therefore, by controlling his anger and not executing Shadrach, Meshach and Abednego immediately upon hearing the accusation made against them, it appears the king has learned from this error. Daniel 3:15 “Now if all of you are ready, namely that, at the precise moment when all of you hear the sound of the trumpet, flute, lyre, harp, dulcimer, drum as well as each and every type of musical instrument, all of you must fall down in order to worship the gold statue, which I erected. However, if all of you refuse to fall down in order to worship, in that very hour, all of you will be deposited unceremoniously in the midst of a blazing, 2012 William E. Wenstrom, Jr. Bible Ministries
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fiery furnace. Now, let’s see, what God exists who has the ability to effect the rescue of all of you out of my power?” (Author’s translation) In Daniel 3:15, we have Nebuchadnezzar giving Shadrach, Meshach and Abednego an opportunity to deny the accusation made against them by certain unidentified dignitaries who were obviously envious of them being placed in a high position of authority and probably suffered a demotion by their promotion. The king repeats the command and when these three were to obey it. At the end of Daniel 3:15, Nebuchadnezzar poses a rhetorical question, which demands a negative response from his perspective. It is also sarcastic and is taunting the Lord who is the God of Shadrach, Meshach and Abednego. Nebuchadnezzar is sarcastically taunting Hananiah, Mishael and Azariah that there is not a God who exists who could rescue them from his power to put them to death. That the king of Babylon is taunting the God of Israel is indicated by the fact that Nebuchadnezzar is speaking to Hananiah, Mishael and Azariah who he is very angry with for refusing to worship the gold statue of himself. Furthermore, the king is well aware that they worship the same God as Daniel. At this point in the narrative, Nebuchadnezzar only knew Daniel, Shadrach, Meshach and Abednego’s God as a God who reveals mysteries. However, he evidently does not think that the God of Israel is not very powerful. In fact, his defeat of Judah and Israel from his perspective was a demonstration that his god, Marduk was superior in power to Yahweh since in the ancient world military victory was viewed as one god’s victory over another. Thus, because of his defeat of Judah and Israel, Nebuchadnezzar does not believe that the God of Israel is powerful enough to deliver Daniel’s three friends. Therefore, the king is expressing his rebellion against the God of Israel because Daniel said that his kingdom and all Gentile power would be destroyed by his God’s kingdom. Nebuchadnezzar is challenging the God of Israel to rescue these three from his power. He is challenging Him and any to circumvent his authority. This echoes the pride and arrogance of Sennacherib (2 Kings 18:35) and Pharaoh (Exodus 5:2). This rhetorical question expresses the total depravity of Nebuchadnezzar and his great pride and arrogance, which reflects that he is a child of the devil. Like most Assyrian and Babylonian kings, he thought he was equal in power to all the gods including the God of Israel. The calm look on the faces of Shadrach, Meshach and Abednego in the face of certain death must have infuriated Nebuchadnezzar. Their lack of fear in dying because of their trust in their God caused him get angrier at these three. Daniel 3:16 Shadrach, Meshach and Abednego replied and said to the king, “O Nebuchadnezzar, as for us, we are by no means obligated to respond to you concerning this matter.” (Author’s translation) 2012 William E. Wenstrom, Jr. Bible Ministries
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Daniel 3:16-18 contains the response of Shadrach, Meshach and Abednego to what Nebuchadnezzar said to them as recorded in Daniel 3:14-15. In verse 14, Nebuchadnezzar asks them if it is true that they refused to obey his command and worship the gold statue he erected. Then, in verse 15, he repeats to them his command that they must worship the gold statue at the sound of the music. Following this command in verse 15, he also repeats the ultimatum to worship the image or suffer capital punishment. Lastly, at the end of verse 15, he poses to them a rhetorical question that demands a negative response from his perspective and challenges the God of Israel’s ability to deliver these three from his power. In Daniel 3:16, we have the response of Shadrach, Meshach and Abednego to the king’s rhetorical question. Then, in verse 18, they respond to his question in verse 14 as well as the command and ultimatum in verse 15 by telling the king that they will by no means worship the gold statue. In Daniel 3:16, the noun piṯ·ḡām, “matter” refers to the subject under consideration, which is Nebuchadnezzar’s rhetorical question. It does not refer to the king’s question in verse 14, in which he asks Shadrach, Meshach and Abednego if it was true that they refused to worship the gold statue he erected. Nor does it refer to the king’s command in verse 15 to worship the gold statue at the sound of the music or the ultimatum in this verse to worship it or die. Rather, it is a direct reference to the king’s rhetorical question, in which he challenges the God of Israel’s ability to deliver them from the king’s power since in verse 18 they tell the king that they will by no means worship the gold statue. This answers the king’s question if it was true that they refuse to worship the gold statue. It also serves to answer the king’s command and ultimatum. However, they do not speak for God with regards to the rhetorical question. Instead, they are telling the king that they are by no means obligated to respond to this question but will let God speak for Himself and answer the king if He desires to. This emphasized by the first person plural independent personal pronoun ʾǎnǎḥ·nā(ʾ), “as for us…we,” which serves to contrast these three refusing to answer Nebuchadnezzar’s rhetorical question. Thus, they are in effect telling the king that they won’t answer this rhetorical question since only God could answer it. Shadrach, Meshach and Abednego are refusing to compromise. They demonstrate absolutely no fear of the king or death. They demonstrate total and absolute confidence in God even if He decides not to deliver them from the king’s power as indicated by their statements in verses 17-18. Nebuchadnezzar’s question in verse 14 as well as his repeating the command ultimatum in verse 15 to obey his command or suffer capital punishment and in addition his rhetorical question at the end of verse 15 were all designed to tempt Shadrach, Meshach and Abednego to rationalize and seek their own safety. The king knew human nature and that most men would compromise to save their lives. 2012 William E. Wenstrom, Jr. Bible Ministries
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He also was trying to intimidate them and demoralize them and question their faith in God. He wanted them to feel that they had no other recourse but to obey him. However, they felt it was more important to obey God and manifest their faith in Him to all of Babylon including Nebuchadnezzar than seek their own safety. Their obedience to God is more important than their powerful and prestigious position in Babylonian society which they will lose along with their lives for refusing to obey the king’s order. They do not love the things of the world which is commanded of every Christian in 1 John 2:15-17. They executing the Lord’s will is more important than anything the cosmic system of Satan could tempt them with or give them. Every nation on earth is governed by the cosmic system of Satan. These three friends will not be seduced away from obedience to God and doing His will by what Babylonian society could give them, which is driven by Satan’s standards. Daniel 3:17 “Certainly, our God, whom, we serve, exists in the state of being able to rescue us from the blazing, fiery furnace so that He will cause us to be delivered out of your hand O king.” (Author’s translation) In Daniel 3:17, Shadrach, Meshach and Abednego when addressing Nebuchadnezzar affirm they are serving their God as well as their God’s ability to rescue them from death and thus out of the king’s hand. They are evangelizing the king by bearing testimony to their God’s ability to save from death and the power of any king, no matter how powerful. This verse is composed of a declarative statement which affirms the ability of the God of Shadrach, Meshach and Abednego to rescue them from the blazing, fiery furnace. It is followed by a result clause, which denotes that as a result of this ability to deliver from death, the God of Shadrach, Meshach and Abednego can deliver them out of the king’s hand. “O king” is a term of respect for Nebuchadnezzar. Thus, even though they are disobeying his command, they are careful to not be familiar with him or disrespect him since they know that he is placed in his position of power and authority by their God. Thus, to disrespect the king would be to disrespect God. “Certainly” is the conjunction hēn which denotes the certainty that the God of Shadrach, Meshach and Abednego exists in the state of being able to deliver them from the furnace of blazing fire. Daniel’s three friends are certain that their God can deliver them from the flames if He chooses to. “Our God” expresses the personal covenant relationship that these three have with their God. It also expresses that they have placed their total and absolute confidence in their God to deliver them from death if He chooses to. “Exists” is the particle ʾî·ṯǎy is an implicit reference back to Nebuchadnezzar’s rhetorical question, which challenged the existence of a God who is able to deliver Shadrach, Meshach and Abednego from the king’s power. The word is not used by 2012 William E. Wenstrom, Jr. Bible Ministries
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these three to affirm the existence of their God with Nebuchadnezzar since the latter knows He exists as a result of Daniel telling him his dream and interpreting it form him as recorded in chapter two. Rather, they use the word in response to the king’s rhetorical question in which he challenges the existence of any God who is able to deliver them from his hand. Thus, these three are telling the king that certainly, our God, whom we serve, exists in the state of being able to rescue us from the blazing, fiery furnace. Therefore, in Daniel 3:17, Shadrach, Meshach and Abednego are affirming the omnipotence or power of God before Nebuchadnezzar. Daniel 3:18 “However, if not, let it be known to you O king that we are refusing to serve your god, that is, we refuse to worship the gold statue, you erected.” (Author’s translation) Daniel 3:18 presents a contrast with the statement made by Shadrach, Meshach and Abednego to Nebuchadnezzar which is recorded in Daniel 3:17, which records them affirming with the king that their God whom they serve exists in the state of being able to rescue from death and thus deliver them out of his hand. Therefore, the contrast is between Shadrach, Meshach and Abednego affirming their God’s ability to save them from Nebuchadnezzar’s hand with their God choosing not to deliver them. Their statement reveals that they did not know if they would be delivered by God. It also indicates that they were not presuming upon God that it was His will to save them from the king’s hand. It also serves to emphasize the great faith of these three in that they were willing to obey to the point of it costing them their lives. Daniel 3:18 reveals that their faith, obedience and loyalty to God were unconditional. Daniel 3:19 Consequently, Nebuchadnezzar was totally and completely enraged. Also, his facial expression was changed against Shadrach, Meshach and Abednego. He responded and issued an order to heat the furnace seven times more than which it was normally heated. (Author’s translation) Daniel 3:19 records the reaction of Nebuchadnezzar to the refusal of Shadrach, Meshach and Abednego refusing to obey his order to worship the gold statue which he erected of himself on the plain of Dura in the province of the city of Babylon. This verse contains three statements concerning this reaction. The first describes the king as totally and completely enraged because of their disobedience. The second describes his facial expression being changed against these three as a result of this disobedience, which manifests his hostility toward them. The third describes Nebuchadnezzar as issuing an order to heat the furnace seven times more than which is was normally heated. This order is absurd since no human being could have survived an instant from such intense heat. In fact, if he wanted to increase the suffering of Shadrach, Meshach and Abednego he should have lower the intensity of the flames since it 2012 William E. Wenstrom, Jr. Bible Ministries
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would extend the duration of the punishment. By making the fire hotter, he actually would kill them instantly. His order here is obviously to set an example not to disobey him at any time. Nebuchadnezzar Issues Orders to Strong, Valiant Soldiers in His Army Daniel 3:20 He commanded certain valiant warriors who were in his army to tie up Shadrach, Meshach and Abed-nego in order to cast them into the furnace of blazing fire. (NASB95) “He commanded certain valiant warriors who were in his army” is composed of the conjunction wa (( ) ְוwaw), which is not translated and then we have the preposition lĕ (( ) ְלleh) which is also not translated and this is followed by the masculine plural form of the noun geḇǎr (( ) ְגּבַרgheb-ar´), “certain” which is modified by the masculine plural construct form of the noun gib·bǎr (( ) ִגּבַּרghibbawr´), “valiant warriors” and then we have the masculine singular noun ḥǎ·yil (( ) ַחי ִלkhah´-yil), which is not translated and then we have the particle dî (( )דִּ יdee), “who” and this is followed by the preposition bĕ (( ) ְבּbeh), “in” and its object is the masculine singular construct form of the noun ḥǎ·yil (( ) ַחי ִלkhah´-yil), “army” which is modified by the third person masculine singular pronominal suffix hû(ʾ) (( )הוּאwho), “his” which is followed by the third person masculine singular peʿal (Hebrew: qal) active perfect form of the verb ʾǎmǎr (( ) ֲאמַרam-ar´), “He commanded.” wa The conjunction wa is a marker of a sequence of closely related events meaning that it is introducing a statement that marks the next event that took place after Nebuchadnezzar issued an order to heat the furnace seven times more than which it was normally heated. This word introduces a statement which records the king issuing another order to strong, valiant soldiers in his military to tie up Shadrach, Meshach and Abednego in order to cast them into the blazing, fiery furnace. ʾǎmǎr The verb ʾā·mǎr means “to issue an order or command” since the clause that follows reveals that Nebuchadnezzar issued an order. This involved issuing another order to strong, valiant soldiers in his military to tie up Shadrach, Meshach and Abednego in order to cast them into the blazing, fiery furnace. The peʿal (Hebrew: qal) stem of the verb is fientive expressing an action on the part of Nebuchadnezzar of ordering strong, valiant soldiers in his military to bind 2012 William E. Wenstrom, Jr. Bible Ministries
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Daniel’s three friends in order to cast them into the blazing, fiery furnace. The perfect tense of the verb is constative describes in summary fashion this action taken by Nebuchadnezzar in the past from the perspective of Daniel, the writer. We will translate ʾā·mǎr, “he issued a command” lḡǔḇ·rîn gib·bā·rê ḥǎ·yil The noun geḇǎr is in the plural and means “certain men” since it is used in a comparative sense referring to a human adult male. It refers to “certain men” in Nebuchadnezzar’s army. It is modified by the noun gib·bǎr, “valiant warriors,” which is correctly translated since the word refers to a brave or valiant soldier and thus an elite soldier. The two words literally mean “men of valor.” Also, modifying the noun geḇǎr is the noun ḥǎ·yil, which describes these valiant men in Nebuchadnezzar’s army as “strong” or “powerful.” The noun gib·bǎr is in the construct state meaning that it is governing the noun which follows it, which is ḥǎ·yil. This expresses a genitive relationship between these two words. Specifically, the noun ḥǎ·yil is describing the construct noun gib·bǎr in an attributive sense meaning that these valiant warriors or men of valor possessed the attribute of being strong or powerful. The noun geḇǎr is the object of the preposition lĕ, which is used to mark this noun as the indirect object of the verb ʾā·mǎr, “issued an order. This means that this noun is receiving the direct object of this verb, which is the command to tie up Shadrach, Meshach and Abednego in order to cast them into the blazing, fiery furnace. This indicates that certain strong, valiant men in Nebuchadnezzar’s army received this command. Therefore, we will translate this expression “to certain, strong valiant men.” dî This word dî functions as a relative pronoun means “who” referring to certain, strong men of valor in Nebuchadnezzar’s army since it its antecedent which is the expression lḡǔḇ·rîn gib·bā·rê ḥǎ·yil, “certain strong, valiant men.” Ellipsis Next, we have the figure of ellipsis meaning that Daniel under the inspiration of the Holy Spirit is deliberately omitting the third person masculine singular peʿal (Hebrew: qal) active imperfect form of the verb hǎwā(h) (( ) ֲהוָהhav-aw´). However it is implied and means “were” indicating that Nebuchadnezzar issued an order to certain strong, valiant men who “were” in his army. 2012 William E. Wenstrom, Jr. Bible Ministries
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The peʿal (Hebrew: qal) stem of the verb is stative meaning that these certain strong, valiant men existed in the state of being in Nebuchadnezzar’s military. The imperfect tense of the verb is stative expressing the same thing. We will translate hǎwā(h), “were.” ḥǎ·yil The noun ḥǎ·yil means “army, military” and is the object of the preposition b-, which is a marker of a state or condition. This word is modified by the third person masculine singular pronominal suffix hû(ʾ), which means “his” since it functions as a possessive pronoun referring of course to Nebuchadnezzar. Thus, this prepositional phrase indicates that Nebuchadnezzar issued an order to certain strong, valiant men, who were served “in his military.” The Purpose of Nebuchadnezzar’s Orders Daniel 3:20 He commanded certain valiant warriors who were in his army to tie up Shadrach, Meshach and Abed-nego in order to cast them into the furnace of blazing fire. (NASB95) “To tie up Shadrach, Meshach and Abed-nego” is composed of the preposition lĕ (( ) ְלleh), “to” and its object is the paʿʿel (Hebrew: piel) active infinitive construct form of the verb kep̄ ǎṯ (( ) ְכּפַתkef-ath´), “tie up” and then we have the preposition lĕ (( ) ְלleh) “to” and its object is the masculine singular form of the proper noun šǎḏ·rǎḵ (( )שַׁדְ ַרְךshad-rak), “Shadrach” and then we have the masculine singular form of the proper noun mê·šǎḵ (( )מֵישְַׁךmay-shak), “Meshach” and this is followed by the conjunction wa (( ) ְוwaw), “and,” which is followed by the masculine singular proper noun ʿǎḇēḏ neḡô (( ) ֲעבֵד נְג ֹוab-ade neg-o), “Abednego.” kep̄ ǎṯ The verb kep̄ ǎṯ means “to bind, to tie up” and is in the infinitive construct form and is the object of the preposition lĕ in order to express the purpose of Nebuchadnezzar issuing this order to certain strong, valiant men in his military. The purpose of the order was to tie up Shadrach, Meshach and Abednego. The paʿʿel (Hebrew: piel) stem of this verb is factitive meaning that the subject of this verb is causing the direct object to enter a state that can be described by the same verb in the qal. Here the subject is Nebuchadnezzar and Shadrach, Meshach and Abednego are the word’s direct object. Thus, this stem denotes 2012 William E. Wenstrom, Jr. Bible Ministries
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Nebuchadnezzar caused these three friends of Daniel to enter into the state or condition of being bound. We will translate this prepositional phrase “to tie up.” lĕ The proper noun ḥǎnǎn·yā(h) is the object of the preposition lĕ, which is marking the proper nouns šǎḏ·rǎḵ, “Shadrach,” mê·šǎḵ, “Meshach” and ʿǎḇēḏ neḡô (( ) ֲעבֵד נְג ֹוab-ade neg-o), “Abed-nego” as the direct object of the verb kep̄ ǎṯ meaning that these words are receiving the action of this verb. It should not be translated. The Purpose of the Order to Tie Up Shadrach, Meshach and Abednego Daniel 3:20 He commanded certain valiant warriors who were in his army to tie up Shadrach, Meshach and Abed-nego in order to cast them into the furnace of blazing fire. (NASB95) “In order to cast them into the furnace of blazing fire” is composed of the preposition lĕ (( ) ְלleh), “to” and its object is the peʿal (Hebrew: qal) active infinitive construct form of the verb remā(h) ()רמָה ְ (rem-aw´), “cast” which is followed by the preposition lĕ (( ) ְלleh) “into” and its object is the singular construct form of the noun ʾǎt·tûn (( )אַתּוּןat-toon´), “a furnace of” which is modified by the masculine singular noun nûr (( )נוּרnoor), “fire” and the feminine singular peʿal (Hebrew: qal) active participle form of the verb yeqǎḏ (( )יְקַדyekad´), “blazing.” remā(h) The verb remā(h) means “to deposit unceremoniously” into the midst of a furnace blazing with fire. This verb denotes that Nebuchadnezzar issued an order to certain strong, valiant men in his military in order to “unceremoniously deposit” Shadrach, Meshach and Abednego into a blazing, fiery furnace in the sense of doing so in a hurried and rough manner. This corresponds with the fact that the executioners who placed Shadrach, Meshach and Abednego into the midst of the furnace blazing with fire were killed by the leaping flames (cf. Daniel 3:22). The preposition lĕ is prefixed to the infinitive construct form of the verb e r mā(h) indicating the purpose for Nebuchadnezzar issuing an order to certain strong, valiant men in his military to tie up Shadrach, Meshach and Abednego. The purpose of the order to tie them up was to unceremoniously deposit them into the blazing, fiery furnace. The peʿal (Hebrew: qal) stem of the verb is fientive expressing an action which Nebuchadnezzar ordered certain strong, valiant men in 2012 William E. Wenstrom, Jr. Bible Ministries
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his military to perform. Therefore, we will translate this prepositional phrase “for the purpose of placing unceremoniously.” Ellipsis Daniel under the inspiration of the Holy Spirit is once again employing the figure of ellipsis meaning that he deliberately omits the pronominal suffix him·mô which means “them” referring to Daniel’s three friends. It is omitted but clearly implied from the context. l ʾǎt·tûn yā·qiḏ·tā(ʾ) nû·rā(ʾ) The noun ʾǎt·tûn means “furnace” which was used in Babylon to execute those who committed capital crimes in the Babylonian Empire under Nebuchadnezzar. The word is the object of the preposition lĕ, which means “in” since it functions as a marker of location indicating the exact location in which Shadrach, Meshach and Abednego would be immediately and unceremoniously deposited for refusing to comply with Nebuchadnezzar’s order. The noun ʾǎt·tûn, “furnace” is in the construct state meaning that it is governing the noun nûr, “fire” which follows it. The genitive relationship is attributive meaning that the noun nûr, “fire” is describing the construct noun ʾǎt·tûn, “furnace” as “fiery.” The verb yeqǎḏ means “blazing” since it refers to a blazing fire which produces a relatively very high degree of heat. The peʿal (Hebrew: qal) stem of the verb is stative expressing a condition or state. Here it denotes the state of the fire in the furnace as existing in the state of blazing, i.e. being at a relatively very high degree of heat. The participle form of the verb means “blazing” since it functions as an attributive adjective meaning that it is modifying and describing the noun nûr, “fire.” Translation of Daniel 3:20 Daniel 3:20 Then, he issued a command to certain, strong valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. Exposition of Daniel 3:20 As we noted in Daniel 3:19, the refusal of Shadrach, Meshach and Abednego to obey Nebuchadnezzar’s edict to worship the gold statue he erected of himself on the plain of Dura in the province of the city of Babylon resulted in the king 2012 William E. Wenstrom, Jr. Bible Ministries
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becoming totally and completely enraged. Also, his facial expression was changed against these three. He then issued an order to heat the furnace seven times more than which it was normally heated. Now, here in Daniel 3:20, the reader is told that following this order, Nebuchadnezzar issued another command to certain, strong valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. This verse tells us that they were roughly and harshly treated since the verb remā(h) means “to deposit unceremoniously” referring to placing a person or object in a rough and hurried manner (DBL Aramaic, #10667). Nebuchadnezzar’s order to tie up Shadrach, Meshach and Abednego for the purpose of placing them unceremoniously into the blazing, fiery furnace and his order to heat the furnace seven times more than which it was usually heated simply serve to make their deliverance from the flames by God much more impressive. This leads to answering the question as to why would God allow His children to suffer the ordeal of being burned alive. He did so in order to glorify the manner in which He delivered these three. By permitting them to suffer this ordeal, the Lord was able to demonstrate His power over creation before the Babylonians including Nebuchadnezzar. Their undeserved suffering would serve to confirm what Shadrach, Meshach and Abednego already were convinced of, namely that their God was faithful and omnipotent. He let them suffer undeservedly in order to advance them spiritually in the sense that this trial was to draw them closer to Himself and increase their faith in Him. He also let them suffer undeservedly in order to evangelize the king of Babylon and those dignitaries and executioners who bore witness to their deliverance. The Lord allowed Shadrach, Meshach and Abednego to suffer undeservedly because He wanted to reveal Himself to the king and the other dignitaries and military personnel so that they would forsake the worship of their gods and worship Him. So there was a purpose for letting them suffer undeservedly at the hands of this heathen king.
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Daniel 3:21-Shadrach, Meshach And Abednego Are Tied Up Wearing Their Clothes And Unceremoniously Deposited Into The Blazing, Fiery Furnace Shadrach, Meshach and Abednego Are Tied Up in Their Clothes Daniel 3:21 Then these men were tied up in their trousers, their coats, their caps and their other clothes, and were cast into the midst of the furnace of blazing fire. (NASB95) “Then these men were tied up in their trousers, their coats, their caps and their other clothes” is composed of the preposition bĕ (( ) ְבּbeh), which is not translated and is followed by the temporal adverb ʾěḏǎ·yin (( )אֱדַ י ִןed-ah´-yin), “then” and then we have the masculine plural form of the noun geḇǎr (( ) ְגּבַרghebar´), “men” which is modified by the plural demonstrative pronoun ʾil·lēḵ (( ) ִאלְֵּךillake´), “these” and then we have the third person masculine plural peʿil (Hebrew: qal passive) passive perfect form of the verb kep̄ ǎṯ (( ) ְכּפַתkef-ath´), “were tied up” which is followed by the preposition bĕ (( ) ְבּbeh), “in” and its object is the masculine plural construct form of the noun sǎr·bāl (( )ס ְַרבָּלsar-bal´), “trousers” which is modified by the third person masculine plural pronominal suffix him·mô (( )הִמּ ֹוhim-mo´), “their” and then we have the masculine plural construct form of the noun pǎṭ·ṭîš (( ) ַפּטִּישׁpat-teesh´), “coats,” which is modified by the third person masculine plural pronominal suffix him·mô (( )הִמּ ֹוhim-mo´), “their” and then we have the conjunction wa (( ) ְוwaw), which is not translated and followed by the feminine plural construct form of the noun kǎr·belā(h) (( )כּ ְַר ְבּלָהkar-bel-aw´), “caps” which is modified by the third person masculine plural pronominal suffix him·mô (( )הִמּ ֹוhim-mo´), “their” and then we have the conjunction wa (( ) ְוwaw), “and,” which is followed by the masculine plural construct form of the noun leḇûš (( )לְבוּשׁleb-oosh´), “clothes, “which is modified by the third person masculine plural pronominal suffix him·mô (( )הִמּ ֹוhim-mo´), “their.” bē ʾḏǎ·yin The preposition b- is prefixed to the temporal adverb ʾěḏǎ·yin in order to function as a marker of result indicating the result of Nebuchadnezzar’s command which is recorded in Daniel 3:20. It introduces a statement which presents to the reader the result of Nebuchadnezzar issuing an order to certain strong, valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. These two words in Daniel 3:21 are introducing a statement which records these strong, valiant soldiers executing the king’s command by tying up Shadrach, Meshach and Abednego and unceremoniously depositing them into the blazing, fiery furnace. 2012 William E. Wenstrom, Jr. Bible Ministries
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Therefore, the expression bē ʾḏǎ·yin indicates that “as a result of” Nebuchadnezzar’s command to tie up Shadrach, Meshach and Abednego for the purpose of unceremoniously depositing them into the blazing, fiery furnace, these strong, valiant soldiers of the king of Babylon executed this command. Therefore, we will translate the expression bē ʾḏǎ·yin, “therefore.” geḇǎr The noun geḇǎr is in the plural and means “men,” i.e. a human adult male and is a reference to Shadrach, Meshach and Abednego. The plural demonstrative pronoun ʾil·lēḵ is modifying this word and is anaphoric pointing back to these three men who are mentioned in Daniel 3:19-20. kep̄ ǎṯ The verb kep̄ ǎṯ means “to bind, to tie up” indicating that strong, valiant soldiers in Nebuchadnezzar’s army executed his order by “binding” or “tying up” Shadrach, Meshach and Abednego. The peʿil (Hebrew: qal passive) stem of the verb expresses an action which Shadrach, Meshach and Abednego received from the strong, valiant soldiers in Nebuchadnezzar’s army. The passive voice of the verb denotes the subject receiving the action of the verb. The subject is acted on by the agent of the verbal action. The subject is Shadrach, Meshach and Abednego. The agents are certain strong, valiant soldiers in the Babylonian army who carried out the king’s order to execute these three. Therefore, the passive voice denotes that Shadrach, Meshach and Abednego received the action of being tied up by certain strong, valiant men in Nebuchadnezzar’s army. The perfect tense of the verb is constative describes in summary fashion this action in the past from the perspective of Daniel, the writer. The Articles of Clothing Worn By Shadrach, Meshach and Abednego There is no consensus among lexicographers, translators and expositors as to how to translate the three nouns sǎr·bāl, pǎṭ·ṭîš and kǎr·belā(h), which identify the articles of clothing worn by Shadrach, Meshach and Abednego at their execution. The ancient historian Herodotus describes the normal clothing worn by a Babylonian citizen, which helps us to under these words listed in Daniel 3:21. He writes “For clothing, they wear a linen tunic, reaching to the feet; over this the Babylonian puts on another tunic, of wool, and wraps himself in a white mantle; he wears the shoes of his country, which are like Boeotian sandals. Their hair is worn long, and covered by caps; the whole body is perfumed. [2] Every man has a seal 2012 William E. Wenstrom, Jr. Bible Ministries
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and a carved staff, and on every staff is some image, such as that of an apple or a rose or a lily or an eagle: no one carries a staff without an image. [196] [1] This is the equipment of their persons.”1 The first noun mentioned in Daniel 3:21 is the noun sǎr·bāl, which the ESV translates as “cloaks,” the NIV “robes,” the NET “cloaks” and LEB “garments” and the NRSV “tunics” and the RSV renders it “mantle” and the NKJV “coats.” The Enhanced Brown-Driver-Briggs Hebrew and English Lexicon says suggests three possible meanings of “mantle,” “trousers” or “shoes.” The Theological Wordbook of the Old Testament defines it as meaning “mantle.” The Hebrew and Aramaic Lexicon of the Old Testament says the word means “an item of clothing, trousers or coat.” Therefore, we can see that there is no consensus. The commentator Leupold renders noun sǎr·bāl as “boots” since “the fourth word does not mean ‘garments or robes,’ it is hardly likely that the first will have the same meaning…since the majority agree that the third means ‘caps’ or perhaps ‘helmets,’ it would seem that the description would have made its beginning with the thing that cover the lower extremities…some king of leg covering seems to be meant by the second word…we may be further justified in classing most of these items as finery because ‘boots’ were perhaps worn only on dress occasions.” (Leupold, H.C. Exposition of Daniel; pages 155-156; Baker Book House; Grand Rapids, Michigan; 1949; Reprinted 1969 by Baker Book House Company) Perhaps the best authority as to how to translate the noun sǎr·bāl is the earliest translation of the book of Daniel, namely, the Septuagint (LXX). They translate the noun sǎr·bāl with the Greek noun ὑπόδηµα, which means “sandal.” Leupold’s reasoning for interpreting the word as referring to some kind of foot wear is persuasive. Therefore, if we compare Daniel’s description of the clothing worn by Shadrach, Meshach and Abednego and the description Herodotus gives us we can see that the noun sǎr·bāl, “sandals” mentioned by Daniel are the Boeotian like sandals mentioned by Herodotus. The second noun pǎṭ·ṭîš is translated by the NASB95 as “coats,” the ESV renders it “tunics,” the NIV, LEB, NET, NIV and NRSV translate it “trousers.” The LXX does not translate the word. Although, Alfred Rahlfs’s LXX renders the noun with the Greek noun περικνηµίς and so does Theodotion who was a second century scholar known for his revision of the LXX. This Greek noun refers to a covering for the leg, thus the reason why the translations above render the word as “trousers.” However, Herodotus’ description of the Babylonian clothing would indicate that this noun pǎṭ·ṭîš would refer to the linen tunic, which reached to the feet as well as a wool tunic, which went over the linen one. Also, the word would refer to a white mantle the Babylonians wrapped themselves in according to 1
Herodotus. (1920). Herodotus, with an English translation by A. D. Godley (A. D. Godley, Ed.). Medford, MA: Harvard University Press.
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Herodotus. Therefore, the word means “tunics.” Thus, the ESV seems to have the most accurate rendering of the word. The third noun kǎr·belā(h) is translated by the NASB95 as “caps”, the NET “turbans,” the ESV and NRSV “hats.” The LXX translates this third noun with the Greek noun τιάρα, which refers to a head-dress and modify with the expression αὐτῶν ἐπὶ τῶν κεφαλῶν, which means “upon their heads.” Therefore, it is best to take this noun kǎr·belā(h) as referring to some kind of hat worn by the Shadrach, Meshach and Abednego, which corresponds to the one mentioned by Herodotus. Each of these three nouns is modified by the third person masculine plural pronominal suffix him·mô, which means “their” since it is a marker of relative reference that is referring to Shadrach, Meshach and Abednego. Each of these three words is the object of the preposition bĕ, which is a marker of state or condition indicating that Shadrach, Meshach and Abednego were in the state or condition of wearing their sandals, trousers and hats when they were executed. The conjunction wa is employed between the second and third nouns in an adjunctive sense to denote that the third article of clothing was “in addition to” the first two articles. It is used in an adjunctive sense again between the third noun and the noun leḇûš which refers to clothing of a generic kind. This indicates that the latter was “in addition to” the three specific articles of clothing. The noun leḇûš means “clothing, garments” referring to garments or apparel of a general kind. It is a generic term for everything else that Shadrach, Meshach and Abednego were wearing when they were thrown into the flames of the furnace. The word is also modified by the third person masculine plural pronominal suffix him·mô, which once again means “their” since it is a marker of relative reference that is referring to Shadrach, Meshach and Abednego. Shadrach, Meshach and Abednego Are Unceremoniously Deposited into the Midst of the Blazing, Fiery Furnace Daniel 3:21 Then these men were tied up in their trousers, their coats, their caps and their other clothes, and were cast into the midst of the furnace of blazing fire. (NASB95) “And were cast into the midst of the furnace of blazing fire” is composed of the conjunction wa (( ) ְוwaw), “and” which is followed by the peʿil (Hebrew: qal passive) passive perfect form of the verb remā(h) ()רמָה ְ (rem-aw´), “were cast” and then we have the preposition lĕ (( ) ְלleh) “into” and its object is the masculine singular construct form of the noun gǎw (( )גַּוgav), “the midst of” which is modified by the singular construct form of the noun ʾǎt·tûn (( )אַתּוּןat-toon´), “a furnace of” which is modified by the masculine singular noun nûr (( )נוּרnoor), 2012 William E. Wenstrom, Jr. Bible Ministries
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“fire” and the feminine singular peʿal (Hebrew: qal) active participle form of the verb yeqǎḏ (( )יְקַדyek-ad´), “blazing.” wa The conjunction wa is a marker of a sequence of closely related events meaning that it is introducing a statement that marks the next action performed by the soldiers Nebuchadnezzar assigned to execute Shadrach, Meshach and Abednego. This word introduces a statement which records these soldiers depositing these three unceremoniously into the blazing, fiery furnace. remā(h) The verb remā(h) means “to deposit unceremoniously” into the midst of a furnace blazing with fire. It does not mean “to be thrown.” Though linear movement is understood by the term, it does not denote the hurling of an object but rather it refers to placing a person or object in a rough and hurried manner (DBL Aramaic, #10667). Therefore, this verb denotes that the soldiers Nebuchadnezzar assigned to the execution of Shadrach, Meshach and Abednego “unceremoniously deposited” them into the blazing, fiery furnace in the sense of doing so in a hurried and rough manner. The peʿil (Hebrew: qal passive) stem of the verb expresses an action which Shadrach, Meshach and Abednego received from certain strong, valiant soldiers in Nebuchadnezzar’s army. The passive voice of the verb denotes that Shadrach, Meshach and Abednego received the action of being deposited unceremoniously into the blazing, fiery furnace by certain strong, valiant men in Nebuchadnezzar’s army. The perfect tense of the verb is constative describes in summary fashion this action in the past from the perspective of Daniel, the writer. l ḡô(ʾ)ʾǎt·tûn yā·qiḏ·tā(ʾ) nû·rā(ʾ) This prepositional phrase is composed of the preposition lĕ “into” and its object is the masculine singular construct form of the noun gǎw, “the midst of,” which is modified by the singular construct form of the noun ʾǎt·tûn, “a furnace of” which is modified by the masculine singular noun nûr, “fire” and the feminine singular peʿal (Hebrew: qal) active participle form of the verb yeqǎḏ, “blazing.” The noun gǎw means “the midst of” and is the object of the preposition lĕ, which means “in” since it functions as a marker of location indicating the exact location in which Shadrach, Meshach and Abednego were unceremoniously deposited into the blazing, fiery furnace. 2012 William E. Wenstrom, Jr. Bible Ministries
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The noun gǎw is in the construct state meaning that it is governing the noun which follows it, which is ʾǎt·tûn which means “furnace.” This expresses a genitive relationship between these two words and specifically that of possession meaning the noun gǎw, “the midst of” belongs to the noun ʾǎt·tûn, “furnace.” The latter is also in the construct state meaning that it is governing the noun nûr, “fire” which follows it. The genitive relationship is attributive meaning that the noun nûr, “fire” is describing the construct noun ʾǎt·tûn, “furnace” as “fiery.” The verb yeqǎḏ means “blazing” since it refers to a blazing fire which produces a relatively very high degree of heat. The peʿal (Hebrew: qal) stem of the verb is stative expressing a condition or state. Here it denotes the state of the fire in the furnace as existing in the state of blazing, i.e. being at a relatively very high degree of heat. The participle form of the verb means “blazing” since it functions as an attributive adjective meaning that it is modifying and describing the noun nûr, “fire.” Archer has an insightful comment regarding the furnace, he writes “Apparently, there was no door or screen to hide the inside of the furnace from view. Judging from bas-reliefs, it would seem that Mesopotamian smelting furnaces tended to be like an old-fashioned glass milk-bottle shape, with a large opening for the insertion of the ore to be smelted and a smaller aperture at ground level for the admission of wood and charcoal to furnish the heat. There must have been two or more smaller holes at this same level to permit the insertion of pipes connected with large bellows, when it was desired to raise the temperature beyond what the flue or chimney would produce. Undoubtedly, the furnace itself was fashioned of very thick adobe, resistant to intense heat. The large upper room door was probably raised above the level of the fire bed so that the metal smelted from the ore would spill on the ground in case the crucibles were upset.” (Archer Jr., Gleason L.; The Expositor’s Bible Commentary, volume 7: Daniel-Minor Prophets; page 56 Regency Reference Library; Zondervan Publishing House; Grand Rapids, Michigan; 1985) Translation of Daniel 3:21 Daniel 3:21 Therefore, these men were tied up in their sandals, tunics and hats, as well as, their other garments. Then, they were unceremoniously deposited into the blazing, fiery furnace. Exposition of Daniel 3:21 In Daniel 3:21, we have the record of certain strong, valiant soldiers in Nebuchadnezzar’s army carrying out his orders to tie up Shadrach, Meshach and 2012 William E. Wenstrom, Jr. Bible Ministries
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Abednego and then depositing them unceremoniously into the midst of a blazing, fiery furnace. Thus, this presents to us the execution of Daniel’s three friends because of their refusal to obey Nebuchadnezzar’s order to worship the gold statue he erected of himself on the plain of Dura in the province of the city of Babylon. This act of civil disobedience was justified since the Mosaic Law prohibited the Israelites in Exodus 20:3 and 23 from practicing idolatry. Interestingly, in Daniel 3:20, we read that Nebuchadnezzar issued a command to certain, strong valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. There is no mention of their clothing yet in Daniel 3:21 we not only have these soldiers carrying out the king’s order but also mentioning their clothing. Usually, when a criminal was executed, they were stripped of their clothing. However, here in Daniel 3:21, this is definitely not the case. There are a couple of reasons as to why Daniel mentions that Shadrach, Meshach and Abednego were executed while still clothed. First of all, it reveals how enraged Nebuchadnezzar was with these three in that he did not want to waste any time executing them. But more importantly their clothing is mentioned since it would impress upon the reader that a great demonstration of God’s power delivered Shadrach, Meshach and Abednego from certain death. In Daniel 3:27, Daniel writes that when the king saw that these three were still alive along with another unidentified individual whose appearance was not of this world and were walking around in the furnace, Nebuchadnezzar ordered them out. The king along with the other dignitaries and soldiers at the execution observed that their bodies along with their clothing were totally and completely unaffected. There was not even the smell of fire upon them. This was impressive. It would impress those at the execution and the reader that a great miracle had taken place since the clothing of Shadrach, Meshach and Abednego was untouched by the flames. Further contributing to this is that Daniel writes that they were tied up and yet Daniel 3:25 records that Nebuchadnezzar saw them walking around in the furnace with another unidentified individual whose appearance was not of this world. This would tell the reader and the witnesses that a great miracle had taken place. Also, contributing to this is that Daniel 3:19 says that Nebuchadnezzar ordered the furnace heated seven times more than it was normally heated. Then, in Daniel 3:24-27, we read that they are totally untouched by the flames with Nebuchadnezzar and his dignitaries and soldiers as witnesses. This again, would impress upon the witnesses and the reader that something supernatural had taken place to deliver Daniel’s three friends. 2012 William E. Wenstrom, Jr. Bible Ministries
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Therefore, Daniel describes Shadrach, Meshach and Abednego as tied up and fully clothed when they were executed by the soldiers and that Nebuchadnezzar ordered the furnace to be heated seven times hotter than it was normally heated in order to impress upon the reader that a great miracle had taken place. It is to impress upon the reader that something supernatural had taken place in that the God of Shadrach, Meshach and Abednego had intervened and by His great power delivered them from certain death. The mention of heating the furnace seven times hotter than normal along with the fact that Shadrach, Meshach and Abednego were tied up in their clothing serves to make their deliverance from the flames by God much more impressive to both the eyewitnesses and the reader. The mention of each of these things would serve to glorify God in the sense that He manifested His sovereignty by overruling Nebuchadnezzar’s decision to execute Shadrach, Meshach and Abednego. It glorified Him in the sense that He manifested His omnipotence by preventing these three from being killed by the flames and freeing them from the ropes which bound them.
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