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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Поставление Навуходоносором статуи на поле Деир и указ о поклонении ей. 8-23. Неисполнение царского приказания друзьями Даниила и их ввержение в огненную печь. 24-48. Покаянная и вместе просительная молитва трех отроков. 49-90. Их спасение и благодарственная песнь. 91-100. Прославление Навуходоносором всемогущества Бога Израилева и возвышение им отроков.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the close of the foregoing chapter we left Daniel's companions, Shadrach, Meshach, and Abednego, in honour and power, princes of the provinces, and preferred for their relation to the God of Israel and the interest they had in him. I know not whether I should say. It were well if this honour had all the saints. No, there are many whom it would not be good for; the saints' honour is reserved for another world. But here we have those same three men as much under the king's displeasure as when they were in his favour, and yet more truly, more highly, honoured by their God than there they were honoured by their prince, both by the grace wherewith he enabled them rather to suffer than to sin and by the miraculous and glorious deliverance which he wrought for them out of their sufferings. It is a very memorable story, a glorious instance of the power and goodness of God, and a great encouragement to the constancy of his people in trying times. The apostle refers to it when he mentions, among the believing heroes, those who by faith "quenched the violence of fire," Heb. xi. 34. We have here, I. Nebuchadnezzar's erecting and dedicating a golden image, and his requiring all his subjects, of what rank or degree soever, to fall down and worship it, and the general compliance of his people with that command, ver. 1-7. II. Information given against the Jewish princes for refusing to worship this golden image, ver. 8-12. III. Their constant persisting in that refusal, notwithstanding his rage and menaces, ver. 13-18. IV. The casting of them into the fiery furnace for their refusal, ver. 19-23. V. Their miraculous preservation in the fire by the power of God, and their invitation out of the fire by the favour of the king, who was by this miracle convinced of his error in casting them in, ver. 24-27. VI. The honour which the king gave to God hereupon, and the favour he showed to those faithful worthies, ver. 28-30.
Adam Clarke: Commentary on the Bible - 1831
Nebuchadnezzar, having erected an image, whose height (including probably a very high pedestal) was sixty cubits, and the breadth six, ordered a numerous assembly, which he had convened, to fall down and worship it; threatening, at the same time, that whosoever refused should be cast into a fiery furnace, Dan 3:1-7; a punishment not uncommon in that country, (see Jer 29:22.) Daniel's three companions, Shadrach, Meshach, and Abed-nego, who were present, being observed to refrain from this idolatrous worship, were accused before the king; who, in great wrath, commanded them to comply with his orders on pain of death, Dan 3:8-15. But these holy men, with the greatest composure and serenity, expressed their firm resolution not to worship his gods or his images, whatever might be the consequence, Dan 3:16-18. Upon which the king, unaccustomed to have his will opposed, in the height of his wrath, ordered the furnace to be made seven times hotter than usual, and these men to be cast into it, bound by the most mighty of his army, who were killed by the flame in the execution of this service, Dan 3:19-23. On this occasion God literally performed his promise by Isaiah, (Isa 43:2 ): "When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee;" for an angel of God, appearing in the furnace, protected these young men, and counteracted the natural violence of the fire; which, only consuming the cords with which they were bound, left them to walk at liberty, and in perfect safety, in the midst of the furnace. The king, astonished at this prodigy, called to them to come out of the furnace, and blessed God for sending an angel to deliver his servants; and commanded all his subjects, upon pain of death, not to speak irreverently of the God of Shadrach, Meshach, and Abed-nego, who were promoted to great power and honor, Dan 3:24-30. A striking example of the interposition of Providence in favor of true and inflexible piety.
Albert Barnes: Notes on the Bible - 1834
3:0: Section I. - Authenticity of the Chapter
The objections which have been urged against the authenticity of this chapter are much more numerous than those which have been alleged against the two pRev_ious chapters.
I. The first which deserves to be noticed is stated by De Wette (p. 383, under the general head of "improbabilities" in the chapter), and Bleek, p. 268, as quoted by Hengstenberg, "die Authentie des Daniel," p. 83. The objection is, substantially, that if the account in this chapter is true, it would prove that the Chaldeans were inclined to persecution on account of religious opinions, which, it is said, is contrary to their whole character as elsewhere shown. So far as we have any information in regard to them, it is alleged, they were far from having this character, and it is not probable, therefore, that Nebuchadnezzar would make a law which would compel the worship of an idol under severe pains and penalties.
To this objection the following reply may be made:
(1) Little is known, on any supposition, of the Chaldeans in general, and little of the character of Nebuchadnezzar in particular, beyond what we find in the book of Daniel. So far, however, as we have any knowledge of either from any source, there is no inconsistency between that and what is said in this chapter to have occurred. It is probable that no one ever perceived any incongruity of this kind in the book itself, nor, if this were all, should we suppose that there was any improbability in the account in this chapter.
(2) There is properly no account of "persecution" in this narrative, nor any reason to suppose that Nebuchadnezzar designed any such thing. This is admitted by Bertholdt himself (p. 261), and is manifest on the face of the whole narrative. It is indeed stated that Nebuchadnezzar demanded, on severe penalties, a recognition of the god that he worshipped, and required that the Rev_erence should be shown to that god which he thought to be his due. It is true, also, that the monarch intended to be obeyed in what seems to us to be a very arbitrary and unreasonable command, that they should assemble and fall down and worship the image which he had set up. But this does not imply any disposition to persecute on account of religion, or to pRev_ent in others the free exercise of their own religious opinions, or the worship of their own gods. It is well known that it was a doctrine of all ancient idolaters, that respect might be shown to foreign gods - to the gods of other people - without in the least degree implying a want of respect for their own gods, or violating any of their obligations to them.
The universal maxim was, that the gods of all nations were to be respected, and hence, foreign gods might be introduced for worship, and respect paid to them without in any degree detracting from the honor which was due to their own. Nebuchadnezzar, therefore, simply demanded that homage should be shown to the idol that "he" had erected; that the god whom "he" worshipped should be acknowledged as a god; and that respect should thus be shown to himself, and to the laws of his empire, by acknowledging "his" god, and rendering to that god the degree of homage which was his due. But it is nowhere intimated that he regarded his idol as the "only" true god, or that he demanded that he should be recognized as such, or that he was not willing that all other gods, in their place, should be honored. There is no intimation, therefore, that he meant to "persecute" any other men for worshipping their own gods, nor is there any reason to suppose that he apprehended that there would be any scruples on religious grounds about acknowledging the image that he set up to be worthy of adoration and praise.
(3) There is no reason to think that he was so well acquainted with the peculiar character of the Hebrew religion as to suppose that its votaries would have any difficulty on this subject, or would hesitate to unite with others in adoring his image. He knew, indeed, that they were worshippers of Jehovah; that they had reared a magnificent temple to his honor in Jerusalem, and that they professed to keep his laws. But there is no reason to believe that he was very intimately acquainted with the laws and institutions of the Hebrews, or that he supposed that they would have any difficulty in doing what was universally understood to be proper - to show due respect to the gods of other nations. Certainly, if he had intimately known the history of a considerable portion of the Hebrew people, and been acquainted with their proneness to fall into idolatry, he would have seen little to make him doubt that they would readily comply with a command to show respect to the gods worshipped in other lands. There is no reason, therefore, to suppose that he anticipated that the Hebrew exiles, anymore than any other people, would hesitate to show to his image the homage which he required.
(4) The whole account agrees well with the character of Nebuchadnezzar. He was an arbitrary monarch. He was accustomed to implicit obedience. He was determined in his character, and resolute in his purposes. Having once formed the resolution to erect such a magnificent image of his god - one that would correspond with the greatness of his capital, and, at the same time, show his respect for the god that he worshipped - nothing was more natural than that he should issue such a proclamation that homage should be shown to it by all his subjects, and that, in order to secure this, he should issue this decree, that whoever did "not" do it should be punished in the severest manner. There is no reason to suppose that he had any particular class of persons in his eye, or, indeed, that he anticipated that the order would be disobeyed by "any" class of persons. In fact, we see in this whole transaction just one illustration of what usually occurred under the arbitrary despotisms of the East, where, "whatever" is the order that is issued from the throne, universal and absolute submission is demanded, under the threatening of a speedy and fearful punishment. The order of Nebuchadnezzar was not more arbitrary and unreasonable than those which have been frequently issued by the Turkish sultan.
II. A second objection to the chapter is the account of the musical instruments in Dan 3:5. The objection is, that to some of these instruments "Grecian" names are given, and that this proves that the transaction must have a later date than is attributed to it, or that the account must have been written by one of later times. The objection is, that the whole statement seems to have been derived from the account of some Greek procession in honor of the gods of Greece. See Bleek, p. 259.
To this objection, it may be replied:
(a) that such processions in honor of the gods, or such assemblages, accompanied with musical instruments, were, and are, common among all people. They occur constantly in the East, and it cannot, with any propriety, be said that one is borrowed from another.
(b) A large part of these instruments have undoubtedly Chaldee names given to them, and the names are such as we may suppose that one living in the times of Nebuchadnezzar would give them. See the notes at Dan 3:5.
(c) As to those which are alleged to indicate a Greek origin, it may be observed, that it is quite uncertain whether the origin of the name was Greek or Chaldee. That such names are found given to instruments of music by the Greeks is certain; but it is not certain from where they obtained the name. For anything that can be proved to the contrary, the name may have had an Eastern origin. It is altogether probable that many of the names of things among the Greeks had such an origin; and if the instrument of music itself - as no one can prove it did not - came in from the East, the "name" came also from the East.
(d) It may be further stated, that, even on the supposition that the name had its origin in Greece, there is no absolute certainty that the name and the instrument were unknown to the Chaldeans. Who can prove that some Chaldean may not have been in Greece, and may not have borne back to his own country some instrument of music that he found there different from those which he had been accustomed to at home, or that he may not have constructed an instrument resembling one which he had seen there, and given it the same name? Or who can prove that some strolling Greek musician may not have traveled as far as Babylon - for the Greeks traveled everywhere - and carried with him some instrument of music before unknown to the Chaldeans, and imparted to them at the same time the knowledge of the instrument and the name? But until this is shown the objection has no force.
III. A third objection is, that the statement in Dan 3:22, that the persons appointed to execute the orders of the king died from the heat of the furnace, or that the king issued an order, to execute which perilled the lives of the innocent who were entrusted with its execution, is improbable.
To this it may be said
(a) that there is no evidence or affirmation that the king contemplated "their" danger, or designed to peril their lives; but it is undoubtedly a fact that he was intent on the execution of his own order, and that he little regarded the peril of those who executed it. And nothing is more probable than this; and, indeed, nothing more common. A general who orders a company of men to silence or take a battery has no malice against them, and no design on their lives; but he is intent on the accomplishment of the object, whatever may be the peril of the men, or however large a portion of them may fall. In fact, the objection which is here made to the credibility of this narrative is an objection which would lie with equal force against most of the orders issued in battle, and not a few of the commands issued by arbitrary monarchs in time of peace. The fact in this case was, the king was intent on the execution of his purpose - the punishment of the refractory and stubborn men who had resisted his commands, and there is no probability that, in the excitements of wrath, he would pause to inquire whether the execution of his purpose would endanger the lives of those who were entrusted with the execution of the order or not.
(b) There is every probability that the heat "would" be so great as to peril the lives of those who should approach it. It is said to have been made seven times hotter than usual Dan 3:19; that is, as hot as it could be made, and, if this were so, it is by no means an unreasonable supposition that those who were compelled to approach it so near as to cast others in should be in danger.
IV. A fourth objection, urged by Griesinger, p. 41, as quoted by Hengstenberg, "Authentie des Daniel," p. 92, is, that "as Nebuchadnezzar had the furnace already prepared ready to throw these men in, he must have known beforehand that they would not comply with his demand, and so must have designed to punish them; or that this representation is a mere fiction of the writer, to make the delivery of these men appear more marvelous."
To this it may be replied,
(a) that there is not the slightest evidence, from the account in Daniel, that Nebuchadnezzar had the furnace prepared beforehand, as if it were expected that some would disobey, and as if he meant to show his wrath. He indeed Dan 3:6 threatens this punishment, but it is clear, from Dan 3:19, that the furnace was not yet heated up, and that the occasion of its being heated in such a manner was the unexpected refusal of these three men to obey him.
(b) But if it should be admitted that there was a furnace thus glowing - heated with a view to punish offbnders - it would not be contrary to what sometimes occurs in the East under a despotism. Sir John Chardin (Voy. en Perse. iv. p. 276) mentions in his time (in the seventeenth century) a case similar to this. He says that during a whole month, in a time of great scarcity, an oven was kept heated to throw in all persons who had failed to comply with the laws in regard to taxation, and had thus defrauded the government. This was, in fact, strictly in accordance with the character of Oriental despotism. We know, moreover, from Jer 29:22, that this mode of punishment was not unknown in Babylon, and it would seem probable that it was not uncommon in the time of Nebuchadnezzar. Thus Jeremiah says, "And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The Lord make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire."
V. A fifth objection is stated thus by Bertholdt: "Why did the wonders recorded in this chapter take place? It was only for this purpose that Nebuchadnezzar might be made to appear to give praise to God, that he is represented as giving commandment that no one should reproach him. But this object is too small to justify such an array of means." To this it may be replied,
(a) that it does not appear from the chapter that this was the "object" aimed at.
(b) There were other designs in the narrative beside this. They were to show the firmness of the men who refused to worship an idol-god; to illustrate their conscientious adherence to their religion; to show their confidence in the Divine protection; to prove that God will defend those who put their trust in him, and that he can deliver them even in the midst of the flames. These things were worthy of record.
VI. It has been objected that "the expression in which Nebuchadnezzar Dan 3:28 is represented as breaking out, after the rescue of the three men, is altogether contrary to his dignity, and to the respect for the religion of his fathers and of his country, which he was bound to defend." - Bertholdt, p. 253. But to this it may be replied,
(a) that if this scene actually occurred before the eyes of the king - if God had thus miraculously interposed in delivering his servants in this wonderful manner from the heated furnace, nothing would be more natural than this. It was a manifest miracle, a direct interposition of God, a deliverance of the professed friends of Jehovah by a power that was above all that was human, and an expression of surprise and achniration was in every way proper on such an occasion.
(b) It accorded with all the pRev_ailing notions of religion, and of the respect due to the gods, to say this. As above remarked, it was a principle recognized among the pagan to honor the gods of other nations, and if they had interposed to defend their own votaries, it was no more than was admitted in all the nations of idolatry. If, therefore, Jehovah had interposed to save his own friends and worshippers, every principle which Nebuchadnezzar held on the subject would make it proper for him to acknowledge the fact, and to say that honor was due to him for his interposition. In this, moreover, Nebuchadnezzar would be understood as saying nothing derogatory to the gods that he himself worshipped, or to those adored in his own land. All that is "necessary" to be supposed in what he said is, that he now felt that Jehovah, the God whom the Hebrews adored, had shown that he was worthy to be ranked among the gods, and that in common with others, he had power to protect his own friends.
To this it may be added
(c) that, in his way, Nebuchadnezzar everywhere showed that he was a "religious" man: that is, that he recognized the gods, and was ever ready to acknowledge their interference in human affairs, and to render them the honor which was their due. Indeed, this whole affair grew out of his respect for "religion," and what here occurred was only in accordance with his general principle. that when any God had shown that he had power to deliver his people, he should be acknowledged, and that no words of reproach should be uttered against hhn Dan 3:29.
VII. A more plausible objection than those which have just been noticed is urged by Luderwald, Jahn, Dereser, in regard to the account which is given of the image which Nebuchadnezzar is said to have erected. This objection has reference to the "size" of the image, to its proportions, and to the material of which it is said to have been composed. This objection, as stated by Bertholdt (p. 256), is substantially the following: "That the image had probably a human form, and yet that the proportions of the human figure are by no means observed - the height being represented to have been sixty cubits, and its breadth six cubits - or its height being to its breadth as ten to one, whereas the proportion of a man is only six to one; that the amount of gold in such an image is incredible, being beyond any means which the king of Babylon could have possessed; and that probably the image here referred to was one that Herodotus says he saw in the temple of Belus at Babylon (I. 183), and which Diodorus Siculus describes (II. 9), and which was only forty feet in height." See the notes at Dan 3:1. In regard to this objection, we may observe, then -
(a) That there is no certainty that this was the same image which is referred to by Herodotus and Diodorus Siculus. That image was "in" the temple; this was erected on the "plain of Dura." See the notes at Dan 3:1. But, so far as appears, this may have been erected for a temporary purpose, and the materials may then have been employed for other purposes; that in the temple was permanent.
(b) As to the amount of gold in the image - it is not said or implied that it was of solid gold. It is well known that the images of the gods were made of wood or clay, and overlaid with gold or silver, and this is all that is necessarily implied here. See the notes at Dan 3:1.
(c) The "height" of the alleged image can be no real objection to the statement. It is not necessary to assume that it had the human form - though that is probable - but if that be admitted, there can be no objection to the supposition that, either standing by itself, or raised on a pedestal, it may have been as lofty as the statement here implies. The colossal figure at Rhodes was an hundred and five Grecian feet in height, and being made to stride the mouth of the harbor, was a work of much more difficult construction than this figure would have been.
(d) As to the alleged "disproportion" in the figure of the image, see the notes at Dan 3:1. To what is there said may be added:
(1) It is not necessary to suppose that it had the human form. Nothing of this kind is affirmed, though it may be regarded as probable. But if it had not, of course the objection would have no force.
(2) If it had the human form, it is by no means clear whether it had a sitting or a standing posture. Nothing is said on this point in regard to the image or statue, and until this is determined, nothing can be said properly respecting the proportions.
(3) It is not said whether it stood by itself, or whether it rested on a basis or pediment - and until this is determined, no objections can be valid as to the proportion of the statue. It is every way probable that the image was reared on a lofty pedestal, and for anything that appears, the proportions of the "image itself," whether sitting or standing, may have been well preserved.
(4) But in addition to this it should be said, that if the account here is to be taken literally as stating that the image was ten times as high as it was broad - thus failing to observe the proper human proportions - the account would not be incredible. It is admitted by Gesenius (Ency. vonr Ersch und Gruber, art. Babylon, Thes vii. p. 24), that the Babylonians had no correct taste in these matters. "The ruins," says he, "are imposing by their colossal greatness, not by their beauty; all the ornaments are rough and barbarian." The Babylonians, indeed, possessed a taste for the colossal, the grand, the imposing, but they also had a taste for the monstrous and the prodigious, and a mere want of "proportion" is not a sufficient argument to prove that what is stated here did not occur.
VIII. But one other objection remains to be noticed. It is one which is noticed by Bertholdt (pp. 251, 252), that, if this is a true account, it is strange that "Daniel" himself is not referred to; that if he was, according to the representation in the last chapter, a high officer at court, it is unaccountable that he is not mentioned as concerned in these affairs, and especially that he did not interpose in behalf of his three friends to save them. To this objection it is sufficient to reply
(a) that, as Bertholdt himself (p. 287) suggests, Daniel may have been absent from the capital at this time on some business of state, and consequently the question whether "he" would worship the image may not have been tested. It is probable, from the nature of the case, that he would be employed on such embasies or be sent to some other part of the empire from time to time, to arrange the affairs of the provinces, and no one can demonstrate that he was not absent on this occasion. Indeed, the fact that he is not mentioned at all in the transaction would serve to imply this; since, if he were at court, it is to be presumed that he himself would have been implicated as well as his three friends. Compare Dan. 6: He was not a man to shrink from duty, or to decline any proper method of showing his attachment to the religion of his fathers, or any proper interest in the welfare of his friends. But
(b) it is possible that even if Daniel were at court at that time, and did not unite in the worship of the image, he might have escaped the danger. There were undoubtedly manymore Jews in the province of Babylon who did not worship this image, but no formal accusation was brought against them, and their case did not come before the king. For some reason, the accusation was made specific against these three men - "for they were rulers in the province" Dan 2:49, and being foreigners, the people under them may have gladly seized the occasion to complain of them to the king. But so little is known of the circumstances, that it is not possible to determine the matter with certainty. All that needs to be said is, that the fact that Daniel was not implicated in the affair is no proof that the three persons referred to were not; that it is no evidence that what is said of "them" is not true because nothing is said of Daniel."
Section II. - Analysis of the Chapter
This chapter, which is complete in itself, or which embraces the entire narrative relating to an important transaction, contains the account of a magnificent brazen image erected by Nebuchadnezzr, and the reslilt of attempting to constrain the conscientious Hebrews to worship it. The narrative comprises the following points:
I. The erection of the great image in the plain of Dura, Dan 3:1.
II. The dedication of the image in the presence of the great princes and governors of the provinces, the high officers of state, and an immense multitude of the people, accompanied with solemn music, Dan 3:2-7.
III. The complaint of certain Chaldeans respecting the Jews, that they refused to render homage to the image, reminding the king that he had solemnly enjoined this on all persons, on penalty of being cast into a burning furnace in case of disobedience, Dan 3:8-12. This charge was brought particularly against Shadtach, Meshach, and Abed-nego. Daniel escaped the accusation, for reasons which will be stated in the notes at Dan 3:12. The common people of the Jews also escaped, as the command extended particularly to the rulers.
IV. The manner in which Nebuchadnezzar received this accusation, Dan 3:13-15. He was filled with rage; he summoned the accused into his presence; he commanded them to prostrate themselves before the image on penalty of being cast at once into the fiery furnace.
V. The noble answer of the accused, Dan 3:16-18. They stated to the king that his threat did not alarm them, and that they felt no solicitude to answer him in regard to the matter Dan 3:16; that they were assured that the God whom they served was able to deliver them from the furnace, and from the wrath of the king Dan 3:17; but that even if he did not, whatever might be the issue, they could not serve the gods of the Chaldeans, nor worship the image which the king had set up.
VI. The infliction of the threatened punishment, Dan 3:19-23. The furnace was commanded to be heated seven times hotter than usual; they were bound and thrown in with their usual apparel on; and the hot blast of the furnace destroyed the men who were employed to perform this service.
VII. Their protection and preservation, Dan 3:24-27. The astonished monarch who had commanded three men to be cast in "bound," saw four men walking in the midst of the flames "loose;" and satisfied now they had a Divine Protector, awed by the miracle, and doubtless dreading the wrath of the Divine Being that had become their protector, he commanded them suddenly to come out. The princes, and governors, and captains were gathered together, and these men, thus remarkably preserved, appeared before them uninjured.
VIII. The effect on the king, Dan 3:28-30. As in the case when Daniel had interpreted his dream Dan. 2, he acknowledged that this was the act of the true God, Dan 3:28. He issued a solemn command that the God who had done this should be honored, for that no other God could deliver in this manner, Dan 3:29. He again restored them to their honorable command over the provinces, Dan 3:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 3:1, Nebuchadnezzar dedicates a golden image in Dura; Dan 3:8, Shadrach, Meshach, and Abednego are accused for not worshipping the image; Dan 3:13, They being threatened, make a good confession; Dan 3:19, They are cast into the furnace, Dan 3:24. from which God delivers them; Dan 3:28, Nebuchadnezzar seeing the miracle blesses God, and advances them.
Carl Friedrich Keil and Franz Delitzsch

Daniel's Three Friends in the Fiery Furnace - Daniel 3:1-30
Nebuchadnezzar commanded a colossal golden image to be set up in the plain of Dura at Babylon, and summoned all his high officers of state to be present at its consecration. He caused it to be proclaimed by a herald, that at a given signal all should fall down before the image and do it homage, and that whosoever refused to do so would be cast into a burning fiery furnace (Dan 3:1-7). This ceremony having been ended, it was reported to the king by certain Chaldeans that Daniel's friends, who had been placed over the province of Babylon, had not done homage to the image; whereupon, being called to account by the king, they refused to worship the image because they could not serve his gods (Dan 3:8-18). For this opposition to the king's will they were cast, bound in their clothes, into the burning fiery furnace. They were uninjured by the fire; and the king perceived with terror that not three, but four men, were walking unbound and uninjured in the furnace (Dan 3:19-27). Then he commanded them to come out; and when he found them wholly unhurt, he not only praised their God who had so wonderfully protected them, but also commanded, on the pain of death, all the people of his kingdom not to despise this God (Dan 3:28-30).
The lxx and Theodotion have placed the date of this event in the eighteenth year of Nebuchadnezzar, apparently only because they associated the erection of this statue with the taking of Jerusalem under Zedekiah, although that city was not taken and destroyed till the nineteenth year of Nebuchadnezzar (4Kings 25:8.). But though it is probable that Nebuchadnezzar, after he had firmly established his world-kingdom by the overthrow of all his enemies, first felt himself moved to erect this image as a monument of his great exploits and of his world-power; yet the destruction of the capital of Judea, which had been already twice destroyed, can hardly be regarded as having furnished a sufficient occasion for this. This much, however, is certain, that the event narrated in this chapter occurred later than that of the 2nd chapter, since Dan 3:12 and Dan 3:30 refer to Dan 2:49; and on the other hand, that they occurred earlier than the incident of the 4th chapter, in which there are many things which point to the last half of the reign of Nebuchadnezzar, while the history recorded in the chapter before us appertains more to the middle of his reign, when Nebuchadnezzar stood on the pinnacle of his greatness. The circumstance that there is no longer found in the king any trace of the impression which the omnipotence and infinite wisdom of the God of the Jews, as brought to view in the interpretation of his dream by Daniel, made upon his mind (Daniel 2), affords no means of accurately determining the time of the occurrence here narrated. There is no need for our assuming, with Jerome, a velox oblivio veritatis, or with Calvin, the lapse of a considerable interval between the two events. The deportment of Nebuchadnezzar on this occasion does not stand in opposition to the statements made at the close of Daniel 2. The command that all who were assembled at the consecration of the image should all down before it and worship it, is to be viewed from the standpoint of the heathen king. It had no reference at all to the oppression of those who worshipped the God of the Jews, nor to a persecution of the Jews on account of their God. It only demanded the recognition of the national god, to whom the king supposed he owed the greatness of his kingdom, as the god of the kingdom, and was a command which the heathen subjects of Nebuchadnezzar could execute without any violence to their consciences. The Jews could not obey it, however, without violating the first precept of their law. But Nebuchadnezzar did not think on that. Disobedience to his command appeared to him as culpable rebellion against his majesty. As such also the conduct of Daniel's friends is represented to him by the Chaldean informers in Dan 3:12. The words of the informers, "The Jews whom thou hast set over the affairs of the province of Babylon have not regarded thee, O king; they serve not thy gods," etc., clearly show that they were rightly named (Dan 3:8) "accusers of the Jews," and that by their denunciation of them they wished only to expel the foreigners from their places of influence; and for this purpose they made use of the politico-national festival appointed by Nebuchadnezzar as a fitting opportunity. Hence we can understand Nebuchadnezzar's anger against those who disregarded his command; and his words, with which he pronounced sentence against the accused - "who is that God that shall deliver you out of my hand?" - are, judged of from the religious point of view of the Israelites, a blaspheming of God, but considered from Nebuchadnezzar's heathen standpoint, are only an expression of proud confidence in his own might and in that of his gods, and show nothing further than that the revelation of the living God in Daniel 2 had not permanently impressed itself on his heart, but had in course of time lost much of its influence over him.
The conduct of Nebuchadnezzar toward the Jews, described in this chapter, is accordingly fundamentally different from the relation sustained by Antiochus Epiphanes towards Judaism; for he wished entirely to put an end to the Jewish form of worship. In the conduct of Daniel's friends who were accused before the king there is also not a single trace of the religious fanaticism prevalent among the Jews in the age of the Maccabees, who were persecuted on account of their fidelity to the law. Far from trusting in the miraculous help of God, they regarded it as possible that God, whom they served, would not save them, and they only declare that in no case will they reverence the heathen deities of the king, and do homage to the image erected by him (Dan 3:16.).
The right apprehension of the historical situation described in this chapter is at complete variance with the supposition of the modern critics, that the narrative is unhistorical, and was invented for the purpose of affording a type for the relation of Antiochus Epiphanes to Judaism. The remarkable circumstance, that Daniel is not named as having been present at this festival (and he also would certainly not have done homage to the image), can of itself alone furnish no argument against the historical accuracy of the matter, although it cannot be explained on the supposition made by Hgstb., that Daniel, as president over the wise men, did not belong to the class of state-officers, nor by the assertion of Hitz., that Daniel did not belong to the class of chief officers, since according to Dan 2:49 he had transferred his office to his friends. Both suppositions are erroneous; cf. under Dan 2:49. But many other different possibilities may be thought of to account for the absence of all mention of Daniel's name. Either he may have been prevented for some reason from being present on the occasion, or he may have been present and may have refused to bow down before the image, but yet may only not have been informed against. In the latter case, the remark of Calvin, ut abstinuerint a Daniele ad tempus, quem sciebant magnifieri a Rege, would scarcely suffice, but we must suppose that the accusers had designed first only the overthrow of the three rulers of the province of Babylon.
(Note: Kran.'s supposition also (p. 153), that Daniel, as president over the class of the wise men, claimed the right belonging to him as such, while in his secular office he could be represented by his Jewish associates, and thus was withdrawn from the circle of spectators and from the command laid upon them of falling down before the image, has little probability; for although it is not said that this command was laid upon the caste of the wise men, and even though it should be supposed that the priests were present at this festival as the directors of the religious ceremonial, and thus were brought under the command to fall down before the image, yet this can scarcely be supposed of the whole caste. But Daniel could not in conscience take part in this idolatrous festival, nor associate himself with the priests, nor as president of all the Magi withdraw into the background, so as to avoid the ceremony of doing homage of the image.)
But the circumstance that Daniel, if he were present, did not employ himself in behalf of his friends, may be explained from the quick execution of Babylonish justice, provided some higher reason did not determine him confidently to commit the decision of the matter to the Lord his God.
(Note: We have already in part noticed the arguments against the historical accuracy of the narrative presented by the opponents of the genuineness of the book, such as the giving of Greek names to the musical instruments, and the conduct of Antiochus Epiphanes in placing an idol-image on the altar of burnt-offering (pp. 34, 50). All the others are dealt with in the Exposition. The principal objection adduced is the miracle, on account of which alone Hitz. thinks himself warranted in affirming that the narrative has no historical reality.)
John Gill
INTRODUCTION TO DANIEL 3
In this chapter an account is given of a golden image made by Nebuchadnezzar; its size; and where placed, Dan 3:1, a summons to all his princes, governors, and officers, to attend the dedication of it, Dan 3:2, a proclamation commanding men of all nations to fall down and worship it, at hearing the sound of music, Dan 3:4, an accusation of the Jews to the king, particularly Shadrach, Meshach, and Abednego, for not worshipping it, Dan 3:8, the king's sending for them in rage, and threatening to cast them into a fiery furnace if they continued to disobey his will, Dan 3:13, their answer, which showed an inflexible resolution at all events not to comply with it, Dan 3:16 the king's order to heat the furnace seven times hotter than usual, and cast them into it, which was executed; the consequence of which was, they that cast them in were destroyed through the vehement heat of the furnace, but the three Jews were unhurt, Dan 3:19. Nebuchadnezzar's amazement at the sight of four persons, instead of three; and these loose, walking in the midst of the fire without hurt; and one of them like the Son of God, which he observed to his counsellors, Dan 3:24, upon which he called to Shadrach, Meshach, and Abednego, to come out of the furnace, which they did in the presence of his princes, governors, and officers, having received not the least harm in their persons or clothes, Dan 3:26 and then the king, praising the God of the Jews, published an edict that none should speak against him on pain of death; and restored the three men to their former dignity, Dan 3:28.
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3:1 ἔτους ετος year ὀκτωκαιδεκάτου οκτωκαιδεκατος monarch; king διοικῶν διοικεω city καὶ και and; even χώρας χωρα territory; estate καὶ και and; even πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἀπὸ απο from; away Ινδικῆς ινδικη till; until Αἰθιοπίας αιθιοπια do; make εἰκόνα εικων image χρυσῆν χρυσεος of gold; golden τὸ ο the ὕψος υψος height; on high αὐτῆς αυτος he; him πηχῶν πηχυς forearm; foot and a half ἑξήκοντα εξηκοντα sixty καὶ και and; even τὸ ο the πλάτος πλατος breadth αὐτῆς αυτος he; him πηχῶν πηχυς forearm; foot and a half ἕξ εξ six καὶ και and; even ἔστησεν ιστημι stand; establish αὐτὴν αυτος he; him ἐν εν in πεδίῳ πεδιον the περιβόλου περιβολος territory; estate Βαβυλωνίας βαβυλωνια Babylōnia; Vavilonia
3:1 נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּ֗א malkˈā מֶלֶךְ king עֲבַד֙ ʕᵃvˌaḏ עבד do צְלֵ֣ם ṣᵊlˈēm צְלֵם statue דִּֽי־ dˈî- דִּי [relative] דְהַ֔ב ḏᵊhˈav דְּהַב gold רוּמֵהּ֙ rûmˌēh רוּם height אַמִּ֣ין ʔammˈîn אַמָּה cubit שִׁתִּ֔ין šittˈîn שִׁתִּין sixty פְּתָיֵ֖הּ pᵊṯāyˌēh פְּתָי breadth אַמִּ֣ין ʔammˈîn אַמָּה cubit שִׁ֑ת šˈiṯ שֵׁת six אֲקִימֵהּ֙ ʔᵃqîmˌēh קום stand בְּ bᵊ בְּ in בִקְעַ֣ת viqʕˈaṯ בִּקְעָה plain דּוּרָ֔א dûrˈā דּוּרָא Dura בִּ bi בְּ in מְדִינַ֖ת mᵊḏînˌaṯ מְדִינָה province בָּבֶֽל׃ bāvˈel בָּבֶל Babylon
3:1. Nabuchodonosor rex fecit statuam auream altitudine cubitorum sexaginta latitudine cubitorum sex et statuit eam in campo Duram provinciae BabylonisKing Nabuchodonosor made a statue of gold, of sixty cubits high, and six cubits broad, and he set it up in the plain of Dura, of the province of Babylon.
3:1. King Nebuchadnezzar made a statue of gold, sixty cubits high and six cubits wide, and he set it up in the plain of Dura in the province of Babylon.
3:1. Nebuchadnezzar the king made an image of gold, whose height [was] threescore cubits, [and] the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.
1. Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.
3:0 [46] missing verse:
3:1
ἔτους ετος year
ὀκτωκαιδεκάτου οκτωκαιδεκατος monarch; king
διοικῶν διοικεω city
καὶ και and; even
χώρας χωρα territory; estate
καὶ και and; even
πάντας πας all; every
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἀπὸ απο from; away
Ινδικῆς ινδικη till; until
Αἰθιοπίας αιθιοπια do; make
εἰκόνα εικων image
χρυσῆν χρυσεος of gold; golden
τὸ ο the
ὕψος υψος height; on high
αὐτῆς αυτος he; him
πηχῶν πηχυς forearm; foot and a half
ἑξήκοντα εξηκοντα sixty
καὶ και and; even
τὸ ο the
πλάτος πλατος breadth
αὐτῆς αυτος he; him
πηχῶν πηχυς forearm; foot and a half
ἕξ εξ six
καὶ και and; even
ἔστησεν ιστημι stand; establish
αὐτὴν αυτος he; him
ἐν εν in
πεδίῳ πεδιον the
περιβόλου περιβολος territory; estate
Βαβυλωνίας βαβυλωνια Babylōnia; Vavilonia
3:1
נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּ֗א malkˈā מֶלֶךְ king
עֲבַד֙ ʕᵃvˌaḏ עבד do
צְלֵ֣ם ṣᵊlˈēm צְלֵם statue
דִּֽי־ dˈî- דִּי [relative]
דְהַ֔ב ḏᵊhˈav דְּהַב gold
רוּמֵהּ֙ rûmˌēh רוּם height
אַמִּ֣ין ʔammˈîn אַמָּה cubit
שִׁתִּ֔ין šittˈîn שִׁתִּין sixty
פְּתָיֵ֖הּ pᵊṯāyˌēh פְּתָי breadth
אַמִּ֣ין ʔammˈîn אַמָּה cubit
שִׁ֑ת šˈiṯ שֵׁת six
אֲקִימֵהּ֙ ʔᵃqîmˌēh קום stand
בְּ bᵊ בְּ in
בִקְעַ֣ת viqʕˈaṯ בִּקְעָה plain
דּוּרָ֔א dûrˈā דּוּרָא Dura
בִּ bi בְּ in
מְדִינַ֖ת mᵊḏînˌaṯ מְדִינָה province
בָּבֶֽל׃ bāvˈel בָּבֶל Babylon
3:1. Nabuchodonosor rex fecit statuam auream altitudine cubitorum sexaginta latitudine cubitorum sex et statuit eam in campo Duram provinciae Babylonis
King Nabuchodonosor made a statue of gold, of sixty cubits high, and six cubits broad, and he set it up in the plain of Dura, of the province of Babylon.
3:1. King Nebuchadnezzar made a statue of gold, sixty cubits high and six cubits wide, and he set it up in the plain of Dura in the province of Babylon.
3:1. Nebuchadnezzar the king made an image of gold, whose height [was] threescore cubits, [and] the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. По указанию текста LXX, перевода Феодотиона в славянской Библии, сооружение Навуходоносором статуи падает на 18-ый год его правления, - год окончательного разрушения Иерусалима. 19-ый (4: Цар 25:8; Иер 52:12) от действительного вступления Навуходоносора на престол, он по официальному вавилонскому счислению, которому следует пророк Даниил (см. толкование 1: ст. 1: гл.), является 18-ым. Завоевание доставившей не мало хлопот Иудеи представило достаточный повод отблагодарить богов, помощников в войне, особым в честь их торжеством. Его форма - поставление статуи и поклонение ей вполне соответствует духу того времени. По свидетельству клинообразных надписей, Навуходоносор имел обычай чествовать своих богов в известные дни года. Так, он устраивал торжественные процессии в честь Меродаха, причем жрецы или государственные сановники несли среди народа статуи богов, а он благоговейно преклонялся пред ними. То же самое видим и в настоящем случае. Согласно еврейскому названию поставленная Навуходоносором статуя "целем" (ср. 2:31: и д.), она представляла человеческую фигуру, в каковом виде и изображает ее живопись катакомб. Она имеет здесь вид человеческого бюста, стоящего на высокой колонне. Но кого изображала статуя - самого ли Навуходоносора, как думают святой Иоанн Златоуст, блаженный Иероним, Симеон Метафраст и некоторые из новейших экзегетов, или же какого-нибудь бога, сказать трудно. В подтверждение первого мнения ссылаются обычно на слова трех отроков к царю: "мы богам твоим служить не будем, и золотому истукану, который ты поставил, не поклонимся" (3:18). Они, говорят, ясно отличают служение богам от поклонения золотой статуе: последняя не была изображением какого-либо божества. В действительности друзья Даниила только отказываются от поклонения прежним идолам и только что сооруженному новому. В их глазах последний такой же запрещенный законом кумир, как и первые. Ни колоссальные размеры статуи (60: локтей высоты и 6: ширины = 13: саж. 6: вер. выс. и 1: саж. 15: вер. шир.), ни ее громадная ценность, при предположении, что она вся была золотая, не являются баснословными. История восточных народов знает случаи сооружения еще больших по размеру статуй. Так, по свидетельству Геродота, в Мемфисе стояла статуя в 75: футов высоты, - а Илиопольский идол солнца имел 150: локтей высоты и 75: л. ширины. Не должна поражать и ценность статуи. Полная достоверность библейского повествования подтверждается свидетельствами древних историков о существовании у ассиро-вавилонян громадных золотых литых статуй. Из них Геродот видел в вавилонском храме большое золотое изображение сидящего Бела, пред которым были устроены стол, стул и скамейка, все из чистого золота весом в 800: талантов (стоимостью до 26: 000: 000: р.). По словам Диодора Сицилийского, на вершине храма Бела стояли три вылитых из золота статуи - самого Бела, Милитты и Юноны. Первая из них весила 1: 000: вавилонских талантов; вторая, посаженная на золотой колеснице, имела тот же вес: третья, державшая в правой руке змею, а в левой скипетр, украшенный драгоценными камнями, весила 800: талантов. Для этих трех божеств на верху храма стоял общий золотой стол весом в 500: талантов, на нем - два золотых бокала весом в 30: тал., две кадильницы в 300: тал. и три чаши, из которых принадлежавшая Белу весила 1: 200: тал., а каждая из остальных двух по 600: тал. Наконец, и сам Навуходоносор рассказывает о себе в одной надписи, что он покрыл чистым, тяжеловесным золотом алтарь для одной вавилонской статуи и покрыл золотом же внутренность верхнего святилища пирамиды в Борзиппе. Ценность статуи значительно уменьшится при предположении, что она была только позолоченная. Возможность же этого подтверждается рассказом пророка Даниила о статуе Вила, сделанной из глины и снаружи покрытой медью (14:7). Местом поставления статуи служила долина Деир или Дура, каковое название носит и до настоящего времени расположенная на юго-восток от Вавилона равнина.
Adam Clarke: Commentary on the Bible - 1831
3:1: Nebuchadnezzar the king made an image of gold - It is supposed that the history given here did not occur till the close, or near the end, of Nebuchadnezzar's reign. For it was after his insanity, as we see Dan 4:33-36, and this happened near the close of his reign. The authorized version, which is followed in the margin, fixes the date of this event seventeen years earlier, and ten years before the king's insanity. A few observations on this image may be necessary: -
1. It is not likely that this image was in human form - the dimensions show the improbability of this; for what proportion is there between sixty cubits (ninety feet) in length, and six cubits (nine feet) in breadth?
2. It is not likely that this image was all of gold; for this would have required more of this precious metal than the whole province of Babylon could produce; for as I suppose the sixty cubits apply to the perpendicular altitude, so I take it for granted that the six cubits intend the diameter. Now a column of gold of this height in diameter, upon the supposition that the pillar was circular, contains five thousand seven hundred and twenty-five and a half cubic feet; and as there are nineteen thousand avoirdupois ounces in a cubic foot, the weight of the whole pillar would be eight million two hundred and sixty-two thousand eight hundred and six pounds, ten ounces of gold.
3. It might have been a pillar on which an image of the god Bel was erected. The image itself might be of gold, or more probably gilt, that is, covered with thin plates of gold, and on this account it might be called the golden image; and most probably the height of the image may be confounded with the height of the pillar. Or perhaps it was no more than a pillar, on the sides of which their gods and sacred emblems were engraven, surmounted with Bel on the top.
The plain of Dura - The situation of this place is not exactly known; there was a town or city called Dura, or Doura, in Mesopotamia, near the Tigris.
Albert Barnes: Notes on the Bible - 1834
3:1: Nebuchadnezzar the king made an image of gold - The time when he did this is not mentioned; nor is it stated in whose honor, or for what design, this colossal image was erected. In the Greek and Arabic translationns, this is said to have occurred in the eighteenth year of Nebuchadnezzar. This is not, however, in the original text, nor is it known on what authority it is asserted. Dean Prideaux (Consex. I. 222) supposes that it was at first some marginal comment on the Greek version that at last crept into the text, and that there was probably some good authority for it. If this is the correct account of the time, the event here recorded occurred 587 b. c., or, according to the chronology of Prideaux, about nineteen years after the transaction recorded in the pRev_ious chapter. Hales makes the chronology somewhat different, though not essentially. According to him, Daniel was carried to Babylon 586 b. c., and the image was set up 569 b. c., making an interval from the time that he was carried to Babylon of seventeen years; and if the dream Dan. 2 was explained within three or four years after Daniel was taken to Babylon, the interval between that and this occurrence would be some thirteen or fourteen years.
Calmet makes the captivity of Daniel 602 years before Christ; the interpretation of the dream 598; and the setting up of the image 556 - thus making an interval of more than forty years. It is impossible to determine the time with certainty; but allowing the shortest-mentioned period as the interval between the interpretation of the dream Dan. 2 and the erection of this statue, the time would be sufficient to account for the fact that the impression made by that event on the mind of Nebuchadnezzar, in favor of the claims of the true God Dan 2:46-47, seems to have been entirely effaced. The two chapters, in order that the right impression may be received on this point, should be read with the recollection that such an interval had elapsed. At the time when the event here recorded is supposed by Prideaux to have occurred, Nebuchadnezzar had just returned from finishing the Jewish war.
From the spoils which he had taken in that expedition in Syria and Palestine, he had the means in abundance of rearing such a colossal statue; and at the close of these conquests, nothing would be more natural than that he should wish to rear in his capital some splendid work of art that would signalize his reign, record the memory of his conquests, and add to the magnificence of the city. The word which is here rendered "image" (Chaldee צלם tselē m - Greek εἰκόνα eikona), in the usual form in the Hebrew, means a shade, shadow; then what shadows forth anything; then an image of anything, and then an "idol," as representing the deity worshipped. It is not necessary to suppose that it was of solid gold, for the amount required for such a structure would have been immense, and probably beyond the means even of Nebuchadnezzar. The presumption is, that it was merely covered over with plates of gold, for this was the usual manner in which statues erected in honor of the gods were made. See Isa 40:19.
It is not known in honor of whom this statue was erected. Grotius supposed that it was reared to the memory of Nabopolassar, the father of Nebuchadnezzar, and observes that it was customary to erect statues in this manner in honor of parents. Prideaux, Hales, the editor of the "Pict. Bible," and most others, suppose that it was in honor of Bel, the principal deity worshipped in Babylon. See the notes at Isa 46:1. Some have supposed that it was in honor of Nebuchadnezzar himself, and that he purposed by it to be worshipped as a god. But this opinion has little probability in its favor. The opinion that it was in honor of Bel, the principal deity of the place, is every way the most probable, and this derives some confirmation from the well-known fact that a magnificent image of this kind was, at some period of his reign, erected by Nebuchadnezzar in honor of this god, in a style to correspond with the magnificence of the city.
The account of this given by Herodotus is the following: "The temple of Jupiter Belus, whose huge gates of brass may still be seen, is a square building, each side of which is two furlongs. In the midst rises a tower, of the solid depth and height of one furlong; upon which, resting as upon a base, seven other lesser towers are built in regular succession. The ascent is on the outside; which, winding from the ground, is continued to the highest tower; and in the middle of the whole structure there is a convenient resting place. In the last tower is a large chapel, in which is placed a couch, magnificently adorned, and near it a table of solid gold; but there is no statue in the place. In this temple there is also a small chapel, lower in the building, which contains a figure of Jupiter, in a sitting posture, with a large table before him; these, with the base of the table, and the seat of the throne, are all of the purest gold, and are estimated by the Chaldeans to be worth eight hundred talents.
On the outside of this chapel there are two altars; one is gold, the other is of immense size, and appropriated to the sacrifice of full-grown animals; those only which have not yet left their dams may be offered on the golden altar. On the larger altar, at the anniversary festival in honor of their god, the Chaldeans regularly consume incense to the amount of a thousand talents. There was formerly in this temple a statue of solid gold twelve cubits high; this, however, I mention from the information of the Chaldeans, and not from my own knowledge." - Clio, 183. Diodorus Siculus, a much later writer, speaks to this effect: "Of the tower of Jupiter Belus, the historians who have spoken have given different descriptions; and this temple being now entirely destroyed, we cannot speak accurately respecting it. It was excessively high; constructed throughout with great care; built of brick and bitumen. Semiramis placed on the top of it three statues of massy gold, of Jupiter, Juno, and Rhea. Jupiter was erect, in the attitude of a man walking; he was forty feet in height; and weighed a thousand Babylonian talents: Rhea, who sat in a chariot of gold, was of the same weight. Juno, who stood upright, weighed eight hundred talents." - B. ii.
The temple of Bel or Belus, in Babylon, stood until the time of Xerxes; but on his return from the Grecian expedition, he demolished the whole of it, and laid it in rubbish, having first plundered it of its immense riches. Among the spoils which he took from the temple, are mentioned several images and statues of massive gold, and among them the one mentioned by Diodorus Siculus, as being forty feet high. See Strabo, lib. 16, p. 738; Herodotus, lib. 1; Arrian "de Expe. Alex." lib. 7, quoted by Prideaux I. 240. It is not very probable that the image which Xerxes removed was the same which Nebuchadnezzar reared in the plain of Dura - compare the Introduction to this chapter, Section I. VII. (a); but the fact that such a colossal statue was found in Babylon may be adduced as one incidental corroboration of the probability of the statement here. It is not impossible that Nebuchadnezzar was led, as the editor of Calmet's "Dictionary" has remarked (Taylor, vol. iii. p. 194), to the construction of this image by what he had seen in Egypt. He had conquered and ravaged Egypt but a few years before this, and had doubtless been struck with the wonders of art which he had seen there.
Colossal statues in honor of the gods abounded, and nothing would be more natural than that Nebuchadnezzar should wish to make his capital rival everything which he had seen in Thebes. Nor is it improbable that, while he sought to make his image more magnificent and costly than even those in Egypt were, the views of sculpture would be about the same, and the "figure" of the statue might be borrowed from what had been seen in Egypt. See the statues of the two celebrated colossal figures of Amunoph III standing in the plains of Goorneh, Thebes, one of which is known as the Vocal Memnon. These colossi, exclusive of the pedestals (partially buried), are forty-seven feet high, and eighteen feet three inches wide across the shoulders, and according to Wilkinson are each of one single block, and contain about 11, 500 cubic feet of stone. They are made of a stone not known within several days' journey of the place where they are erected. Calmet refers to these statues, quoting from Norden.
Whose height was threescore cubits - Prideaux and others have been greatly perplexed at the "proportions" of the image here represented. Prideaux says on the subject (Connections, I. 240, 241), "Nebuchadnezzars golden image is said indeed in Scripture to have been sixty cubits, that is, ninety feet high; but this must be understood of the image and pedestal both together, for that image being said to be but six cubits broad or thick, it is impossible that the image would have been sixty cubits high; for that makes its height to be ten times its breadth or thickness, which exceeds all the proportions of a man, no man's height being above six times his thickness, measuring the slenderest man living at the waist. But where the breadth of this image was measured is not said; perchance it was from shoulder to shoulder; and then the proportion of six cubits breadth will bring down the height exactly to the measure which Diodorus has mentioned; for the usual height of a man being four and a half of his breadth between the shoulders, if the image were six cubits broad between the shoulders, it must, according to this proportion, have been twenty-seven cubits high, which is forty and a half feet."
The statue itself, therefore, according to Prideaux, was forty feet high; the pedestal fifty feet. But this, says Taylor, the editor of Calmet, is a disproportion of parts which, if not absolutely impossible, is utterly contradictory to every principle of art, even of the rudest sort. To meet the difficulty, Taylor himself supposes that the height referred to in the description was rather "proportional" than "actual" height; that is, if it had stood upright it would have been sixty cubits, though the actual elevation in a sitting posture may have been but little more than thirty cubits, or fifty feet. The breadth, he supposes, was rather the depth or thickness measured from the breast to the back, than the breadth measured from shoulder to shoulder. His argument and illustration may be seen in Calmet, vol. iii. Frag. 156. It is not absolutely certain, however, that the image was in a sitting posture, and the "natural" constructsion of the passage is, that the statue was actually sixty cubits in height.
No one can doubt that an image of that height could be erected; and when we remember the one at Rhodes, which was 105 Grecian feet in height (see art. "Colossus," in Anthon's "Class. Dict."), and the desire of Nebuchadnezzar to adorn his capital in the most magnificent manner, it is not to be regarded as improbable that an image of this height was erected. What was the height of the pedestal, if it stood on any, as it probably did, it is impossible now to tell. The length of the "cubit" was not the same in every place. The length originally was the distance between the elbow and the extremity of the middle finger, about eighteen inches. The Hebrew cubit, according to Bishop Cumberland and M. Pelletier, was twenty-one inches; but others fix it at eighteen. - Calmet. The Talmudists say that the Hebrew cubit was larger by one quarter than the Roman. Herodotus says that the cubit in Babylon was three fingers longer than the usual one. - Clio, 178. Still, there is not absolute certainty on that subject. The usual and probable measurement of the cubit would make the image in Babylon about ninety feet high.
And the breadth thereof six cubits - About nine feet. This would, of course, make the height ten times the breadth, which Prideaux says is entirely contrary to the usual proportions of a man. It is not known on what "part" of the image this measurement was made, or whether it was the thickness from the breast to the back, or the width from shoulder to shoulder. If the "thickness" of the image here is referred to by the word "breadth," the proportion would be well preserved. "The thickness of a well-proportioned man," says Scheuchzer (Knupfer Bibel, in loc.), "measured from the breast to the back is one-tenth of his height." This was understood to be the proportion by Augustine, Civi. Dei, 1. xv. c. 26. The word which is here rendered "breadth" (פתי pethay) occurs nowhere else in the Chaldean of the Scriptures, except in Ezr 6:3 : "Let the house be builded, the height thereof threescore cubits, and the "breadth" thereof threescore cubits." Perhaps this refers rather to the "depth" of the temple from front to rear, as Taylor has remarked, than to the breadth from one side to another. If it does, it would correspond with the measurement of Solomon's temple, and it is not probable that Cyrus would vary from that plan in his instructions to build a new temple. If that be the true construction, then the meaning here may be, as remarked above, that the image was of that "thickness," and the breadth from shoulder to shoulder may not be referred to.
He set it up in the plain of Dura - It would seem from this that it was set up in an open plain, and not in a temple; perhaps not near a temple. It was not unusual to erect images in this manner, as the colossal figure at Rhodes shows. Where this plain was, it is of course impossible now to determine. The Greek translation of the word is Δεειρᾷ Deeira - "Deeira." Jerome says that the translation of Theodotion is "Deira;" of Symmachus, Doraum; and of the Septuagint. περίβολον peribolon - which he says may be rendered "vivarium vel conclusum locum." "Interpreters commonly," says Gesenius, "compare Dura, a city mentioned by Ammian. Marcel. 25. 6, situated on the Tigris; and another of like name in Polyb. 5, 48, on the Euphrates, near the mouth of the Chaboras." It is not necessary to suppose that this was in the "city" of Babylon; and, indeed, it is probable that it was not, as the "province of Babylon" doubtless embraced more than the city, and an extensive plain seems to have been selected, perhaps near the city, as a place where the monument would be more conspicuous, and where larger numbers could convene for the homage which was proposed to be shown to it.
In the province of Babylon - One of the provinces, or departments, embracing the capital, into which the empire was divided, Dan 2:48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: am 3424, bc 580
made: Dan 2:31, Dan 2:32, Dan 5:23; Exo 20:23, Exo 32:2-4, Exo 32:31; Deu 7:25; Jdg 8:26, Jdg 8:27; Kg1 12:28; Kg2 19:17, Kg2 19:18; Psa 115:4-8, Psa 135:15; Isa 2:20, Isa 30:22, Isa 40:19-31, Isa 46:6; Jer 10:9, Jer 16:20; Hos 8:4; Hab 2:19; Act 17:29, Act 19:26; Rev 9:20
in the province: Dan 3:30, Dan 2:48; Est 1:1
Carl Friedrich Keil and Franz Delitzsch
3:1
The erection and consecration of the golden image, and the accusation brought against Daniel's friends, that they had refused to obey the king's command to do homage to this image.
Dan 3:1
Nebuchadnezzar commanded a golden image to be erected, of threescore cubits in height and six cubits in breadth. צלם is properly an image in human likeness (cf. Dan 2:31), and excludes the idea of a mere pillar or an obelisk, for which מצּבה would have been the appropriate word. Yet from the use of the word צלם it is not by any means to be concluded that the image was in all respects perfectly in human form. As to the upper part - the head, countenance, arms, breast - it may have been in the form of a man, and the lower part may have been formed like a pillar. This would be altogether in accordance with the Babylonian art, which delighted in grotesque, gigantic forms; cf. Hgstb. Beitr. i. p. 96f. The measure, in height threescore cubits, in breadth six cubits, is easily explained, since in the human figure the length is to be breadth in the proportion of about six to one. In the height of threescore cubits the pedestal of the image may be regarded as included, so that the whole image according to its principal component part (a potiori) was designated as צלם; although the passage Judg 18:30-31, adduced by Kran., where mention is made of the image alone which was erected by Micah, without any notice being taken of the pedestal belonging to it (cf. Judg 18:17 and Judg 18:18), furnishes no properly authentic proof that פּסל in Judg 18:30 and Judg 18:31 denotes the image with the pedestal. The proportion between the height and the breadth justifies, then, in no respect the rejection of the historical character of the narrative. Still less does the mass of gold necessary for the construction of so colossal an image, since, as has been already mentioned, according to the Hebrew modes of speech, we are not required to conceive of the figure as having been made of solid gold, and since, in the great riches of the ancient world, Nebuchadnezzar in his successful campaigns might certainly accumulate an astonishing amount of this precious metal. The statements of Herodotus and Diodorus regarding the Babylonian idol-images,
(Note: According to Herod. i. 183, for the great golden image of Belus, which was twelve cubits high, and the great golden table standing before it, the golden steps and the golden chair, only 800 talents of gold were used; and according to Diod. Sic. ii. 9, the golden statue, forty feet high, placed in the temple of Belus consisted of 1000 talents of gold, which would have been not far from sufficient if these objects had been formed of solid gold. Diod. also expressly says regarding the statue, that it was made with the hammer, and therefore was not solid. Cf. Hgstb. Beitr. i. p. 98, and Kran. in loco.)
as well as the description in Is 40:19 of the construction of idol-images, lead us to think of the image as merely overlaid with plates of gold.
The king commanded this image to be set up in the plain of Dura in the province of Babylon. The ancients make mention of two places of the name of Dura, the one at the mouth of the Chaboras where it empties itself into the Euphrates, not far from Carchemish (Polyb. v. 48; Ammian. Marc. xxiii. 5, 8, xxiv. 1, 5), the other beyond the Tigris, not far from Apollonia (Polyb. v. 52; Amm. Marc. xxv. 6, 9). Of these the latter has most probability in its favour, since the former certainly did not belong to the province of Babylon, which according to Xenophon extended 36 miles south of Tiphsach (cf. Nieb. Gesch. Assurs, S. 421). The latter, situated in the district of Sittakene, could certainly be reckoned as belonging to the province of Babylon, since according to Strabo, Sittakene, at least in the Old Parthian time, belonged to Babylon (Nieb. p. 420). But even this place lay quite too far from the capital of the kingdom to be the place intended. We must, without doubt, much rather seek for this plain in the neighbourhood of Babylon, where, according to the statement of Jul. Oppert (Expd. Scientif. en Msopotamie, i. p. 238ff.), there are at present to be found in the S.S.E. of the ruins representing the former capital a row of mounds which bear the name of Dura, at the end of which, along with two larger mounds, there is a smaller one which is named el Mokattat (=la colline aligne), which forms a square six metres high, with a basis of fourteen metres, wholly built en briques crues (Arab. lbn), which shows so surprising a resemblance to a colossal statue with its pedestal, that Oppert believes that this little mound is the remains of the golden statue erected by Nebuchadnezzar.
(Note: "On seeing this mound," Oppert remarks (l. c. p. 239), "one is immediately struck with the resemblance which it presents to the pedestal of a colossal statue, as, for example, that of Bavaria near Mnich, and everything leads to the belief that the statue mentioned in the book of Daniel (Dan 3:1) was set up in this place. The fact of the erection by Nebuchadnezzar of a colossal statue has nothing which can cause astonishment, however recent may have been the Aramean form of the account of Scripture." Oppert, moreover, finds no difficulty in the size of the statue, but says regarding it: "There is nothing incredible in the existence of a statue sixty cubits high and six cubits broad; moreover the name of the plain of Dura, in the province (מדינה) of Babylon, agrees also with the actual conformation of the ruin.")
There is a difference of opinion as to the signification of this image. According to the common view (cf. e.g., Hgstb. Beitr. i. p. 97), Nebuchadnezzar wished to erect a statue as an expression of his thanks to his god Bel for his great victories, and on that account also to consecrate it with religious ceremonies. On the other hand, Hofm. (Weiss. u. Erf. i. p. 277) remarks, that the statue was not the image of a god, because a distinction is made between falling down to it and the service to his god which Nebuchadnezzar required (Dan 3:12, Dan 3:14, Dan 3:18) from his officers of state. This distinction, however, is not well supported; for in these verses praying to the gods of Nebuchadnezzar is placed on an equality with falling down before the image. But on the other hand, the statue is not designated as the image of a god, or the image of Belus; therefore we agree with Klief. in his opinion, that the statue was a symbol of the world-power established by Nebuchadnezzar, so that falling down before it was a manifestation of reverence not only to the world-power, but also to its gods; and that therefore the Israelites could not fall down before the image, because in doing so they would have rendered homage at the same time also to the god or gods of Nebuchadnezzar, in the image of the world-power. But the idea of representing the world-power founded by him as a צלם was probably suggested to Nebuchadnezzar by the tselem seen (Daniel 2) by him in a dream, whose head of gold his world-kingdom was described to him as being. We may not, however, with Klief., seek any sanction for the idea that the significance off the image is in its size, 6, 10, and six multiplied by ten cubits, because the symbolical significance of the number 6 as the signature of human activity, to which the divine completion (7) is wanting, is not a Babylonian idea. Still less can we, with Z׬ndel (p. 13), explain the absence of Daniel on this occasion as arising from the political import of the statue, because the supposition of Daniel's not having been called to be present is a mere conjecture, and a very improbable conjecture; and the supposition that Daniel, as being chief of the Magi, would not be numbered among the secular officers of state, is decidedly erroneous.
Dan 3:2-7
Nebuchadnezzar commanded all the chief officers of the kingdom to be present at the solemn dedication of the image. שׁלח, he sent, viz., מלאכים or רצים messengers, 1Kings 11:7; 2Chron 30:6, 2Chron 30:10; Esther 3:15. Of the great officers of state, seven classes are named: - 1. אחשׁדּרפּניּא, i.e., administrators of the Khshatra, in Old Pers. dominion, province, and pâvan in Zend., guardians, watchers, in Greek Σατράπης, the chief representatives of the king in the provinces. 2. סגניּא, Hebr. סגנים, from the Old Pers. (although not proved) akana, to command (see under Dan 2:48), commanders, probably the military chiefs of the provinces. 3. פּחותא, Hebr. פּחה, פחות, also an Old Pers. word, whose etymon and meaning have not yet been established (see under Hag 1:1), denotes the presidents of the civil government, the guardians of the country; cf. Hag 1:1, Hag 1:14; Neh 5:14, Neh 5:18. 4. אדרגּזריּא, chief judges, from the Sem. גזר, to distinguish, and אדר, dignity (cf. אדרמּלך), properly, chief arbitrators, counsellors of the government. 5. גּדבריּא, a word of Aryan origin, from גּדבר, identical with גּזבּר, masters of the treasury, superintendents of the public treasury. 6. דּתבריּא, the Old Pers. dâta-bara, guardians of the law, lawyers (cf. דּת, law). 7. תּפתּיּא, Semitic, from Arab. fty IV to give a just sentence, thus judges in the narrower sense of the word. Finally, all שׁלטני, rulers, i.e., governors of provinces, prefects, who were subordinate to the chief governor, cf. Dan 2:48-49.
All these officers were summoned "to come (מתא from אתא, with the rejection of the initial )א to the dedication of the image." The objection of v. Leng. and Hitz., that this call would "put a stop to the government of the country," only shows their ignorance of the departments of the state-government, and by no means makes the narrative doubtful. The affairs of the state did not lie so exclusively in the hands of the presidents of the different branches of the government, as that their temporary absence should cause a suspension of all the affairs of government. חנכּה is used of the dedication of a house (Deut 20:5) as well as of the temple (3Kings 8:63; 2Chron 7:5; Ezra 6:16), and here undoubtedly denotes an act connected with religious usages, by means of which the image, when the great officers of the kingdom fell down before it, was solemnly consecrated as the symbol of the world-power and (in the heathen sense) of its divine glory. This act is described (Dan 3:3-7) in so far as the object contemplated rendered it necessary.
When all the great officers of state were assembled, a herald proclaimed that as soon as the sound of the music was heard, all who were present should, on pain of death by being cast into the fire, fall down before the image and offer homage to it; which they all did as soon as the signal was given. The form קאמין, Dan 3:3, corresponds to the sing. קאם (Dan 2:31) as it is written in Syr., but is read קימין. The Masoretes substitute for it in the Talm. The common form קימין; cf. Frst, Lehrgb. der aram. Idiom. p. 161, and Luzzatto, Elem. Gram. p. 33. The expression לקבל, Dan 3:3, and Ezra 4:16, is founded on קבל, the semi-vowel of the preceding sound being absorbed, as in the Syr. l-kebel. On כּרוזא, herald, and on the form לכון, see under Dan 2:5. אמרין, they say, for "it is said to you." The expression of the passive by means of a plural form of the active used impersonally, either participially or by 3rd pers. perf. plur., is found in Hebr., but is quite common in Chald.; cf. Ewald, Lehr. d. hebr. Spr. 128, b, and Winer, Chald. Gram. 49, 3. The proclamation of the herald refers not only to the officers who were summoned to the festival, but to all who were present, since besides the officers there was certainly present a great crowd of people from all parts of the kingdom, as M. Geier has rightly remarked, so that the assembly consisted of persons of various races and languages. אמּיּא denotes tribes of people, as the Hebr. אמּה, אמּות Gen 25:16, denotes the several tribes of Ishmael, and Num 25:15 the separate tribes of the Midianites, and is thus not so extensive in its import as עמּין, peoples. לשּׁניּא, corresponding to הלּשׁות, Is 66:18, designates (vide Gen 10:5, Gen 10:20, Gen 10:31) communities of men of the same language, and is not a tautology, since the distinctions of nation and of language are in the course of history frequently found. The placing together of the three words denotes all nations, however they may have widely branched off into tribes with different languages, and expresses the sense that no one in the whole kingdom should be exempted from the command. It is a mode of expression (cf. Dan 3:7, Dan 3:29, 31[4:1], and Dan 6:26[25]) specially characterizing the pathetic style of the herald and the official language of the world-kingdom, which Daniel also (Dan 5:19; Dan 7:14) makes use of, and which from the latter passage is transferred to the Apocalypse, and by the union of these passages in Daniel with Is 66:18 is increased to ἔθνη (גּוים in Isa.), φυλλαι,́ λαοὶ καὶ γλῶσσαι (Rev_ 5:9; Rev_ 7:9; Rev_ 13:7; Rev_ 14:6; Rev_ 17:15).
In the same passage זמנא בּהּ, Dan 3:7 (cf. also Dan 3:8), is interchanged with בּעדּנא, at the time (Dan 3:5 and Dan 3:15); but it is to be distinguished from בּהּ־שׁעתּא, at the same moment, Dan 3:6 and Dan 3:15; for שׁעא or שׁעה has in the Bib. Chald. only the meaning instant, moment, cf. Dan 4:16, Dan 4:30; Dan 5:5, and acquires the signification short time, hour, first in the Targ. and Rabbin. In the enumeration also of the six names of the musical instruments with the addition: and all kinds of music, the pompous language of the world-ruler and of the herald of his power is well expressed. Regarding the Greek names of three of these instruments see p. 507. The great delight of the Babylonians in music and stringed instruments appears from Is 14:11 and Ps 137:3, and is confirmed by the testimony of Herod. i. 191, and Curtius, Dan 3:3. קרנא, horn, is the far-sounding tuba of the ancients, the קרן or שׁופר of the Hebr.; see under Josh 6:5. משׁרוקיתא, from שׁרק, to hiss, to whistle, is the reed-flute, translated by the lxx and Theodot. σύριγξ, the shepherd's or Pan's pipes, which consisted of several reeds of different thicknesses and of different lengths bound together, and, according to a Greek tradition (Pollux, iv. 9, 15), was invented by two Medes. קיתתס (according to the Kethiv; but the Keri and the Targ. and Rabbin. give the form קתרס) is the Greek κιθάρα or κίθαρις, harp, for the Greek ending ις becomes ος in the Aramaic, as in many similar cases; cf. Ges. Thes. p. 1215. סבּכא, corresponding to the Greek σαμβύκη, but a Syrian invention, is, according to Athen. iv. p. 175, a four-stringed instrument, having a sharp, clear tone; cf. Ges. Thes. p. 935. פּסנמּרין (in Dan 3:7 written with a טinstead of תand in Dan 3:10 and Dan 3:15 pointed with a Tsere under the )ת is the Greek ψαλτήριον, of which the Greek ending ιον becomes abbreviated in the Aram. into ין (cf. Ges. Thes. p. 1116). The word has no etymology in the Semitic. It was an instrument like a harp, which according to Augustin (on Ps 33:2 [32:2] and Ps 43:4 [42:4) was distinguished from the cithara in this particular, that while the strings of the cithara passed over the sounding-board, those of the psalterium (or organon) were placed under it. Such harps are found on Egyptian (see Rosellini) and also on Assyrian monuments (cf. Layard, Ninev. and Bab., Table xiii. 4). סוּמפּניה, in Dan 3:10 סיפניה, is not derived from ספן, contignare, but is the Aramaic form of συμφωνία, bag-pipes, which is called in Italy at the present day sampogna, and derives its Greek name from the accord of two pipes placed in the bag; cf. Ges. Thes. p. 941. זמרא signifies, not "song," but musical playing, from reemaz, to play the strings, ψάλλειν; and because the music of the instrument was accompanied with song, it means also the song accompanying the music. The explanation of זמרא by singing stands here in opposition to the זני כּל, since all sorts of songs could only be sung after one another, but the herald speaks of the simultaneous rise of the sound. The limiting of the word also to the playing on a stringed instrument does not fit the context, inasmuch as wind instruments are also named. Plainly in the words זמרא זני כּל all the other instruments not particularly named are comprehended, so that זמרא is to be understood generally of playing on musical instruments. בּהּ־שׁעתּא, in the same instant. The frequent pleonastic use in the later Aramaic of the union of the preposition with a suffix anticipating the following noun, whereby the preposition is frequently repeated before the noun, as e.g., בּדּניּאל בּהּ, Dan 5:12, cf. Dan 5:30, has in the Bibl. Chald. generally a certain emphasis, for the pronominal suffix is manifestly used demonstratively, in the sense even this, even that.
Homage was commanded to be shown to the image under the pain of death to those who refused. Since "the dominion of Nebuchadnezzar was founded not by right, but by the might of conquest" (Klief.), and the homage which he commanded to be shown to the image was regarded not only as a proof of subjection under the power of the king, but comprehended in it also the recognition of his gods as the gods of the kingdom, instances of refusal were to be expected. In the demand of the king there was certainly a kind of religious oppression, but by no means, as Bleek, v. Leng., and other critics maintain, a religious persecution, as among heathen rulers Antiochus Epiphanes practised it. For so tolerant was heathenism, that it recognised the gods of the different nations; but all heathen kings required that the nations subdued by them should also recognise the gods of their kingdom, which they held to be more powerful than were the gods of the vanquished nations. A refusal to yield homage to the gods of the kingdom they regarded as an act of hostility against the kingdom and its monarch, while every one might at the same time honour his own national god. This acknowledgement, that the gods of the kingdom were the more powerful, every heathen could grant; and thus Nebuchadnezzar demanded nothing in a religious point of view which every one of his subjects could not yield. To him, therefore, the refusal of the Jews could not but appear as opposition to the greatness of his kingdom. But the Jews, or Israelites, could not do homage to the gods of Nebuchadnezzar without rejecting their faith that Jehovah alone was God, and that besides Him there were no gods. Therefore Nebuchadnezzar practised towards them, without, from his polytheistic standpoint, designing it, an intolerable religious coercion, which, whoever, is fundamentally different from the persecution of Judaism by Antiochus Epiphanes, who forbade the Jews on pain of death to serve their God, and endeavoured utterly to destroy the Jewish religion. - Regarding the structure of the fiery furnace, see under Dan 3:22.
Dan 3:8-12
The Chaldeans immediately denounced Daniel's three friends as transgressors of the king's command. דּנה כּל־קבל, therefore, viz., because the friends of Daniel who were placed over the province of Babylon had not, by falling down before the golden image, done it homage. That they did not do so is not expressly said, but is expressed in what follows. כּשׂדּאין גּברין are not Chaldeans as astrologers of magi (כּשׂדּים), but members of the Chaldean nation, in contrast to יהוּדיא, the Jews. קרבוּ, they came near to the king. דּי קרצי אכל, literally, to eat the flesh of any one, is in Aramaic the common expression for to calumniate, to denounce. That which was odious in their report was, that they used this instance of disobedience to the king's command on the part of the Jewish officers as an occasion of removing them from their offices, - that their denunciation of them arose from their envying the Jews their position of influence, as in Dan 6:5 (4)f. Therefore they give prominence to the fact that the king had raised these Jews to places of rule in the province of Babylon.
With this form of address in Dan 3:9, cf. Dan 2:4. טעם שׂים signifies in Dan 3:12 rationem reddere, to attend to, to have regard for. In Dan 3:10, as frequently, the expression signifies, on the contrary, to give an opinion, a judgment, i.e., to publish a command. The Keth. לאלהיך (Dan 3:12), for which the Keri prefers the sing. form לאלהך, in sound the same as the contracted plur., is to be maintained as correct; for the Keri here, as in Dan 3:18, supporting itself on לאלהי, Dan 3:14, rests on the idea that by the honouring of his god only the doing of homage to the image is meant, while the not doing homage to the image only gives proof of this, that they altogether refused to honour the gods of Nebuchadnezzar. This is placed in the foreground by the accusers, so as to arouse the indignation of the king. "These Chaldeans," Hitz. remarks quite justly, "knew the three Jews, who were so placed as to be well known, and at the same time envied, before this. They had long known that they did not worship idols; but on this occasion, when their religion made it necessary for the Jews to disobey the king's command, they make use of their knowledge."
Dan 3:13
That they succeeded in their object, Nebuchadnezzar shows in the command given in anger and fury to bring the rebels before him. היתיוּ, notwithstanding its likeness to the Hebr. Hiphil form התיוּ, Is 21:14, is not the Hebraizing Aphel, but, as היתית, Dan 6:18, shows, is a Hebraizing passive from of the Aphel, since the active form is היתיו, Dan 5:3, and is a passive formation peculiar to the Bib. Chald, for which in the Targg. Ittaphal is used.
Geneva 1599
3:1 Nebuchadnezzar the king made (a) an image of gold, whose height [was] threescore cubits, [and] the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.
(a) Under pretence of religion, and holiness in making an image to his idol Bel, he sought his own ambition and vain glory: and this declares that he was not touched with the true fear of God before, but that he confessed him on a sudden motion, as the wicked when they are overcome with the greatness of his works. The Greek interpreters write that this was done eighteen years after the dream, and as may appear, the King feared lest the Jews by their religion should have altered the state of his commonwealth: therefore he meant to bring all to one type of religion, and so rather sought his own peace than God's glory.
John Gill
3:1 Nebuchadnezzar the king made an image of gold,.... Not of solid gold; but either of a plate of gold, and hollow within; or of wood overlaid with gold; for otherwise it must have took up a prodigious quantity of gold to make an image of such dimensions as follow; this be ordered his statuaries or workmen to make for him; whether this image was for himself, or his father Nabopolassar, or for his chief god Bel, or as a new deity, is not easy to say; however, it was made for religious worship: the reasons that moved him to it cannot be ascertained; it might be out of pride and vanity, and to set forth the glory and stability of his monarchy, as if be was not only the head of gold, but as an image all of gold; and to contradict the interpretation of his dream, and avert the fate of his empire signified by it; or to purge himself from the jealousies his subjects had entertained of him, of relinquishing the religion of his country, and embracing the Jewish religion, by his praise of the God of Israel, and the promotion of Jews to places of trust and honour; or this might be done by the advice of his nobles, to establish an uniformity of religion in his kingdom, and to prevent the growth of Judaism; and it may be to lay a snare for Daniel and his companions; of which we have an instance of the like kind in chapter six. When this image was made is not certain; some think in a short time after his dream before related; if so, he soon forgot it, and the God that had revealed it. The Septuagint and Arabic versions place it in the eighteenth year of his reign; and some are of opinion that it was after his victories over the Jews, Tyre, Egypt, and others; and that being flushed therewith, in the pride of his heart, ordered this image to be made; and out of the spoils he brought with him from the various countries he had conquered. Mr. Whiston (u) places this fact in the year of the world 3417 A.M., and before Christ 587; and so Dr. Prideaux (w), who makes it to be in the eighteenth year of Nebuchadnezzar, agreeably to the above versions. Mr. Bedford (x) puts it in the year before Christ 585:
whose height was threescore cubits, and the breadth thereof six cubits; a common cubit being half a yard, it was thirty yards high, and three yards broad; but Herodotus (y) says the king's cubit in Babylon was three fingers larger than the usual one; and, according to that, this image must be thirty five yards high, and three yards and a half broad; but since there is so great a disproportion between the height and breadth, some have thought that the height includes the pedestal on which it stood; and, allowing twelve cubits for that, the height of the image was forty six cubits. Diodorus Siculus (z) makes mention of a statue of gold in the temple of Belus, which Xerxes demolished, which was forty feet high, and contained a thousand Babylonish talents of gold, which, at the lowest computation, amounts to three millions and a half of our money; which image Doctor Prideaux (a) conjectures was this image of Nebuchadnezzar's; but this seems not likely, since the one was between thirty and forty yards high, the other but thirteen or fourteen; the one in the plain of Dura, the other in the temple of Bel:
he set it up in the plain of Dura, in the province of Babylon; that so it might be seen of all, and there might be room enough for a vast number of worshippers together. The Septuagint version calls this place the plain of Deeira, which some take to be the Deera of Ptolemy (b); but that is in the province of Susiana; rather this is Duraba (c), which he places near the river Euphrates, in the province of Babylon. Aben Ezra says, this is the place where the children of Ephraim fell, and where the Chaldeans slew the Jews when they came into captivity. In the Talmud (d) it is said,
"from the river Eshal unto Rabbath is the valley of Dura;''
in Arabic, "dauro" signifies "round"; it was a round valley. The Jews have a notion that this was the valley in the land of Shinar where the tower of Babel was built; and observe, that
"although the design of that generation was not accomplished, yet after their times their punishment was made manifest, in that they said, "let us make us a name", Gen 11:4 for Nebuchadnezzar having wasted and subverted many kingdoms, and destroyed the sanctuary, thought it possible to put in execution the wicked design of the age of the dispersion; hence it is said, Dan 3:1, "King Nebuchadnezzar made an image, &c. and set it up", , "in the valley of generation", in the province of Babylon, which is the valley spoken of in Gen 11:2 what therefore they could not do, he attempted to do; hence he gathered all the people to worship the image, which agrees with Gen 11:4, for he put a certain vessel of the vessels of the temple on the mouth of it (the image), on which was engraven the divine name, that he might render ineffectual the intention of the dispersed generation but the Scripture says, Jer 51:44, "and I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up, and the nations shall not flow together any more unto him"; for Daniel came and caused that vessel that was swallowed to be taken out of the mouth of the image, whence it fell, and was broke to pieces, which is the same as that in Gen 11:4 (e).''
(u) Chronological Tables, cent. 10. (w) Connexion, &c. par 1. B. 2. p. 87. (x) Scripture Chronology, p. 709. (y) Clio, sive l. 1. c. 178. (z) Bibliothec. Hist. I. 2. p. 98. Ed. Rhod. (a) Connexion, &c. par. 1. B. 2. p. 103. (b) Geograph. l. 6. c. 3. (c) lbid. l. 5. c. 20. (d) T. Bab. Sanhedrin, fol. 92. 2. (e) Kabala Denudata, par. 1. p. 671.
John Wesley
3:1 Made an image - Perhaps he did this, that he might seem no ways inclined to the Jews, or their religion, whereof the Chaldeans might be jealous, seeing he had owned their God to be greatest, and had preferred Daniel and his friends to great honours.
Robert Jamieson, A. R. Fausset and David Brown
3:1 NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
image--Nebuchadnezzar's confession of God did not prevent him being a worshipper of idols, besides. Ancient idolaters thought that each nation had its own gods, and that, in addition to these, foreign gods might be worshipped. The Jewish religion was the only exclusive one that claimed all homage for Jehovah as the only true God. Men will in times of trouble confess God, if they are allowed to retain their favorite heart-idols. The image was that of Bel, the Babylonian tutelary god; or rather, Nebuchadnezzar himself the personification and representative of the Babylonian empire, as suggested to him by the dream (Dan 2:38), "Thou art this head of gold." The interval between the dream and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the Jewish and Syrian wars, the spoils of which would furnish the means of rearing such a colossal statue [PRIDEAUX]. The colossal size makes it likely that the frame was wood, overlaid with gold. The "height," sixty cubits, is so out of proportion with the "breadth," exceeding it ten times, that it seems best to suppose the thickness from breast to back to be intended, which is exactly the right proportion of a well-formed man [AUGUSTINE, The City of God, 15.20]. PRIDEAUX thinks the sixty cubits refer to the image and pedestal together, the image being twenty-seven cubits high, or forty feet, the pedestal thirty-three cubits, or fifty feet. HERODOTUS [1.183] confirms this by mentioning a similar image, forty feet high, in the temple of Belus at Babylon. It was not the same image, for the one here was on the plain of Dura, not in the city.
3:13:1: Յամին ութուտասներորդի Նաբուքոդոնոսորայ արքայի, արա՛ր պատկեր ոսկի. բարձրութիւն նորա վաթսո՛ւն կանգուն, եւ լայնութիւն նորա կանգուն վեց. եւ կանգնեաց զնա ՚ի դաշտին Դէերայ յաշխարհին Բաբելացւոց[12077]։ [12077] Ոմանք. ՚Ի դաշտին Դեհերայ աշ՛՛։
1 Իր թագաւորութեան տասնութերորդ տարում Նաբուքոդոնոսոր արքան պատրաստեց մի ոսկեայ արձան, որի բարձրութիւնը վաթսուն կանգուն էր, լայնութիւնը՝ վեց, եւ այն կանգնեցրեց բաբելացիների երկրում, Դէերա դաշտում:
3 Նաբուգոդոնոսոր թագաւորը ոսկիէ արձան մը շինեց, անոր բարձրութիւնը՝ վաթսուն կանգուն ու լայնութիւնը վեց կանգուն։ Զանիկա Բաբելոնի գաւառը, Դուրա դաշտին մէջ կանգնեցուց։
[29]Յամին ութուտասներորդի Նաբուքոդոնոսորայ արքայի`` արար պատկեր ոսկի, բարձրութիւն նորա վաթսուն կանգուն, եւ լայնութիւն նորա կանգուն վեց. եւ կանգնեաց զնա ի դաշտին Դէերայ յաշխարհին Բաբելացւոց:

3:1: Յամին ութուտասներորդի Նաբուքոդոնոսորայ արքայի, արա՛ր պատկեր ոսկի. բարձրութիւն նորա վաթսո՛ւն կանգուն, եւ լայնութիւն նորա կանգուն վեց. եւ կանգնեաց զնա ՚ի դաշտին Դէերայ յաշխարհին Բաբելացւոց[12077]։
[12077] Ոմանք. ՚Ի դաշտին Դեհերայ աշ՛՛։
1 Իր թագաւորութեան տասնութերորդ տարում Նաբուքոդոնոսոր արքան պատրաստեց մի ոսկեայ արձան, որի բարձրութիւնը վաթսուն կանգուն էր, լայնութիւնը՝ վեց, եւ այն կանգնեցրեց բաբելացիների երկրում, Դէերա դաշտում:
3 Նաբուգոդոնոսոր թագաւորը ոսկիէ արձան մը շինեց, անոր բարձրութիւնը՝ վաթսուն կանգուն ու լայնութիւնը վեց կանգուն։ Զանիկա Բաբելոնի գաւառը, Դուրա դաշտին մէջ կանգնեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1 Царь Навуходоносор сделал золотой истукан, вышиною в шестьдесят локтей, шириною в шесть локтей, поставил его на поле Деире, в области Вавилонской.
3:2 καὶ και and; even Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king βασιλέων βασιλευς monarch; king καὶ και and; even κυριεύων κυριευω lord; master τῆς ο the οἰκουμένης οικουμενη habitat ὅλης ολος whole; wholly ἀπέστειλεν αποστελλω send off / away ἐπισυναγαγεῖν επισυναγω gather together; bring in πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even φυλὰς φυλη tribe καὶ και and; even γλώσσας γλωσσα tongue σατράπας σατραπης general τοπάρχας τοπαρχης and; even ὑπάτους υπατος and; even τοὺς ο the ἐπ᾿ επι in; on ἐξουσιῶν εξουσια authority; influence κατὰ κατα down; by χώραν χωρα territory; estate καὶ και and; even πάντας πας all; every τοὺς ο the κατὰ κατα down; by τὴν ο the οἰκουμένην οικουμενη habitat ἐλθεῖν ερχομαι come; go εἰς εις into; for τὸν ο the ἐγκαινισμὸν εγκαινισμος the εἰκόνος εικων image τῆς ο the χρυσῆς χρυσεος of gold; golden ἣν ος who; what ἔστησε ιστημι stand; establish Ναβουχοδονοσορ ναβουχοδονοσορ the βασιλεύς βασιλευς monarch; king
3:2 וּ û וְ and נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּ֡א malkˈā מֶלֶךְ king שְׁלַ֡ח šᵊlˈaḥ שׁלח send לְ lᵊ לְ to מִכְנַ֣שׁ׀ miḵnˈaš כנשׁ assemble לַֽ lˈa לְ to אֲחַשְׁדַּרְפְּנַיָּ֡א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap סִגְנַיָּ֣א siḡnayyˈā סְגַן prefect וּֽ ˈû וְ and פַחֲוָתָ֡א faḥᵃwāṯˈā פֶּחָה governor אֲדַרְגָּזְרַיָּא֩ ʔᵃḏargozrayyˌā אֲדַרְגָּזַר counselor גְדָ֨בְרַיָּ֤א ḡᵊḏˌāvᵊrayyˈā גְּדָבַר treasurer דְּתָבְרַיָּא֙ dᵊṯovrayyˌā דְּתָבַר law official תִּפְתָּיֵ֔א tiftāyˈē תִּפְתָּי police officer וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole שִׁלְטֹנֵ֣י šilṭōnˈê שִׁלְטֹן dominion מְדִֽינָתָ֑א mᵊḏˈînāṯˈā מְדִינָה province לְ lᵊ לְ to מֵתֵא֙ mēṯˌē אתה come לַ la לְ to חֲנֻכַּ֣ת ḥᵃnukkˈaṯ חֲנֻכָּה inauguration צַלְמָ֔א ṣalmˈā צְלֵם statue דִּ֥י dˌî דִּי [relative] הֲקֵ֖ים hᵃqˌêm קום stand נְבוּכַדְנֶצַּ֥ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:2. itaque Nabuchodonosor rex misit ad congregandos satrapas magistratus et iudices duces et tyrannos et praefectos omnesque principes regionum ut convenirent ad dedicationem statuae quam erexerat Nabuchodonosor rexThen Nabuchodonosor, the king, sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up.
3:2. Then king Nebuchadnezzar sent to gather together the governors, magistrates and judges, generals and sovereigns and commanders, and all the leaders of the regions, to come together for the dedication of the statue, which king Nebuchadnezzar had raised.
3:2. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellers, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
2. Then Nebuchadnezzar the king sent to gather together the satraps, the deputies, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
3:1 Nebuchadnezzar the king made an image of gold, whose height [was] threescore cubits, [and] the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon:
3:1 Царь Навуходоносор сделал золотой истукан, вышиною в шестьдесят локтей, шириною в шесть локтей, поставил его на поле Деире, в области Вавилонской.
3:2
καὶ και and; even
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
βασιλέων βασιλευς monarch; king
καὶ και and; even
κυριεύων κυριευω lord; master
τῆς ο the
οἰκουμένης οικουμενη habitat
ὅλης ολος whole; wholly
ἀπέστειλεν αποστελλω send off / away
ἐπισυναγαγεῖν επισυναγω gather together; bring in
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
φυλὰς φυλη tribe
καὶ και and; even
γλώσσας γλωσσα tongue
σατράπας σατραπης general
τοπάρχας τοπαρχης and; even
ὑπάτους υπατος and; even
τοὺς ο the
ἐπ᾿ επι in; on
ἐξουσιῶν εξουσια authority; influence
κατὰ κατα down; by
χώραν χωρα territory; estate
καὶ και and; even
πάντας πας all; every
τοὺς ο the
κατὰ κατα down; by
τὴν ο the
οἰκουμένην οικουμενη habitat
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
τὸν ο the
ἐγκαινισμὸν εγκαινισμος the
εἰκόνος εικων image
τῆς ο the
χρυσῆς χρυσεος of gold; golden
ἣν ος who; what
ἔστησε ιστημι stand; establish
Ναβουχοδονοσορ ναβουχοδονοσορ the
βασιλεύς βασιλευς monarch; king
3:2
וּ û וְ and
נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּ֡א malkˈā מֶלֶךְ king
שְׁלַ֡ח šᵊlˈaḥ שׁלח send
לְ lᵊ לְ to
מִכְנַ֣שׁ׀ miḵnˈaš כנשׁ assemble
לַֽ lˈa לְ to
אֲחַשְׁדַּרְפְּנַיָּ֡א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap
סִגְנַיָּ֣א siḡnayyˈā סְגַן prefect
וּֽ ˈû וְ and
פַחֲוָתָ֡א faḥᵃwāṯˈā פֶּחָה governor
אֲדַרְגָּזְרַיָּא֩ ʔᵃḏargozrayyˌā אֲדַרְגָּזַר counselor
גְדָ֨בְרַיָּ֤א ḡᵊḏˌāvᵊrayyˈā גְּדָבַר treasurer
דְּתָבְרַיָּא֙ dᵊṯovrayyˌā דְּתָבַר law official
תִּפְתָּיֵ֔א tiftāyˈē תִּפְתָּי police officer
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
שִׁלְטֹנֵ֣י šilṭōnˈê שִׁלְטֹן dominion
מְדִֽינָתָ֑א mᵊḏˈînāṯˈā מְדִינָה province
לְ lᵊ לְ to
מֵתֵא֙ mēṯˌē אתה come
לַ la לְ to
חֲנֻכַּ֣ת ḥᵃnukkˈaṯ חֲנֻכָּה inauguration
צַלְמָ֔א ṣalmˈā צְלֵם statue
דִּ֥י dˌî דִּי [relative]
הֲקֵ֖ים hᵃqˌêm קום stand
נְבוּכַדְנֶצַּ֥ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:2. itaque Nabuchodonosor rex misit ad congregandos satrapas magistratus et iudices duces et tyrannos et praefectos omnesque principes regionum ut convenirent ad dedicationem statuae quam erexerat Nabuchodonosor rex
Then Nabuchodonosor, the king, sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up.
3:2. Then king Nebuchadnezzar sent to gather together the governors, magistrates and judges, generals and sovereigns and commanders, and all the leaders of the regions, to come together for the dedication of the statue, which king Nebuchadnezzar had raised.
3:2. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellers, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Торжество открытия поставленной Навуходоносором статуи было обставлено соответствующею пышностью. На нем присутствовали созванные со всех концов вавилонской империи важнейшие сановники: сатрапы (евр. ахашдарпеним) - правители отдельных областей (4: Цар 25:22; Дан 6:2; 1: Езд 8:36), совмещавшие в своих руках высшую военную и гражданскую власть, воеводы (евр. сигнайа, ассир. saknu) - военные начальники областей (Иер 51:23, 57), наместники (евр. пахавата; ассир. pihu) - гражданств правители областей, находившиеся в подчинении у сатрапов (ср. пеха 1: Езд 8:36; Неем 2:7: в отношениях к пеха авар нахара - 1: Езд 5:3; 6:6: по 1: Езд 5), верховные судьи (евр. адаргазрайа), казнохранители (евр. гедабрайа) - лица, заведовавшие экономическими и финансовыми делами страны, законоведцы (евр. детабрайа) - верховные охранители законов, заведовавшие юридическими делами государства, судьи (евр. типтайа) в собственном в тесном смысле этого слова и, наконец, всех разных родов и должностей областные чиновники.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. 2 Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. 3 Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. 4 Then a herald cried aloud, To you it is commanded, O people, nations, and languages, 5 That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: 6 And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. 7 Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.
We have no certainty concerning the date of this story, only that if this image, which Nebuchadnezzar dedicated, had any relation to that which he dreamed of, it is probable that it happened not long after that; some reckon it to be about the seventh year of Nebuchadnezzar, a year before Jehoiachin's captivity, in which Ezekiel was carried away. Observe,
I. A golden image set up to be worshipped. Babylon was full of idols already, yet nothing will serve this imperious prince but they must have one more; for those who have forsaken the one only living God, and begin to set up many gods, will find the gods they set up so unsatisfying, and their desire after them so insatiable, that they will multiply them without measure, wander after them endlessly, and never know when they have sufficient. Idolaters are fond of novelty and variety. They choose new gods. Those that have many will wish to have more. Nebuchadnezzar the king, that he might exert the prerogative of his crown, to make what god he thought fit, set up this image, v. 1. Observe, 1. The valuableness of it; it was an image of gold, not all gold surely; rich as he was, it is probable that he could not afford that, but overlaid with gold. Note, The worshippers of false gods are not wont to mind charges in setting up images and worshipping them; they lavish gold out of the bag for that purpose (Isa. xlvi. 6), which shames our niggardliness in the worship of the true God. 2. The vastness of it; it was threescore cubits high and six cubits broad. It exceeded the ordinary stature of a man fifteen times (for that is reckoned but four cubits, or six feet), as if its being monstrous would make amends for its being lifeless. But why did Nebuchadnezzar set up this image? Some suggest that it was to clear himself from the imputation of having turned a Jew, because he had lately spoken with great honour of the God of Israel and had preferred some of his worshippers. Or perhaps he set it up as an image of himself, and designed to be himself worshipped in it. Proud princes affected to have divine honours paid them; Alexander did so, pretending himself to be the son of Jupiter Olympius. He was told that in the image he had seen in his dream he was represented by the head of gold, which was to be succeeded by kingdoms of baser metal; but here he sets up to be himself the whole image, for he makes it all of gold. See here, (1.) How the good impressions that were then made upon him were quite lost, and quickly. He then acknowledged that the God of Israel is of a truth a God of gods and a Lord of kings; and yet now, in defiance of the express law of that God, he sets up an image to be worshipped, not only continues in his former idolatries, but contrives new ones. Note, Strong convictions often come short of a sound conversion. Many a pang have owned the absurdity and dangerousness of sin, and yet have gone on in it. (2.) How that very dream and the interpretation of it, which then made such good impressions upon him, now had a quite contrary effect. Then it made him fall down as a humble worshipper of God; now it made him set up for a bold competitor with God. Then he thought it a great thing to be the golden head of the image, and owned himself obliged to God for it; but, his mind rising with his condition, now he thinks that too little, and, in contradiction to God himself and his oracle, he will be all in all.
II. A general convention of the states summoned to attend the solemnity of the dedication of this image, v. 2, 3. Messengers are despatched to all parts of the kingdom to gather together the princes, dukes, and lords, all the peers of the realm, with all officers civil and military, the captains and commanders of the forces, the judges, the treasurers or general receivers, the counsellors, and the sheriffs, and all the rulers of the provinces; they must all come to the dedication of this image upon pain and peril of what shall fall thereon. He summons the great men, for the great honour of his idol; it is therefore mentioned to the glory of Christ that kings shall bring presents unto him. If he can bring them to pay homage to his golden image, he doubts not but the inferior people will follow of course. In obedience to the king's summons all the magistrates and officers of that vast kingdom leave the services of their particular countries, and come to Babylon, to the dedication of this golden image; long journeys many of them took, and expensive ones, upon a very foolish errand; but, as the idols are senseless things, such are the worshippers.
III. A proclamation made, commanding all manner of persons present before the image, upon the signal given, to fall down prostrate, and worship the image, under the style and title of The golden image which Nebuchadnezzar the king has set up. A herald proclaims this aloud throughout this vast assembly of grandees, with their numerous train of servants and attendants, and a great crowd of people, no doubt, that were not sent for; let them all take notice, 1. That the king does strictly charge and command all manner of persons to fall down and worship the golden image; whatever other gods they worship at other times, now they must worship this. 2. That they must all do this just at the same time, in token of their communion with each other in this idolatrous service, and that, in order hereunto, notice shall be given by a concert of music, which would likewise serve to adorn the solemnity and to sweeten and soften the minds of those that were loth to yield and bring them to comply with the king's command. This mirth and gaiety in the worship would be very agreeable to carnal sensual minds, that are strangers to that spiritual worship which is due to God who is a spirit.
IV. The general compliance of the assembly with this command, v. 7. They heard the sound of the musical instruments, both wind-instruments and hand-instruments, the cornet and flute, with the harp, sackbut, psaltery, and dulcimer, the melody of which they thought was ravishing (and fit enough it was to excite such a devotion as they were then to pay), and immediately they all, as one man, as soldiers that are wont to be exercised by beat of drum, all the people, nations, and languages, fell down and worshipped the golden image. And no marvel when it was proclaimed, That whosoever would not worship this golden image should be immediately thrown into the midst of a burning fiery furnace, ready prepared for that purpose, v. 6. Here were the charms of music to allure them into a compliance and the terrors of the fiery furnace to frighten them into a compliance. Thus beset with temptation, they all yielded. Note, That way that sense directs the most will go; there is nothing so bad which the careless world will not be drawn to by a concert of music, or driven to by a fiery furnace. And by such methods as these false worship has been set up and maintained.
Adam Clarke: Commentary on the Bible - 1831
3:2: Sent to gather together the princes - It is not easy to show what these different offices were, as it is difficult to ascertain the meaning of the Chaldee words. Parkhurst analyzes them thus: -
The Princes - אחשדרפניא achashdarpenaiya, from אחש Achash, great or eminent, and דר dar, "to go about freely," and פנים panim, "the presence." Satraps or privy counsellors who had free access to the presence of the king.
The Governors - סגניא signaiya, lieutenants or viceroys, for סגן sagan, among the Hebrews, was the name of the high priest's deputy.
The Captains - פחותא pachavatha, from פח pach, to extend, because set over those provinces that had been annexed to the kingdom by conquest. Pashas - This word and office are still in use in Asiatic countries. By corruption we pronounce bashaw.
The Judges - אדרגזריא adargazeraiya, from אדר adar, noble or magnificent, and גזר gazar, to decree. The nobles, the assistants to the king in making laws, statutes, etc. The same probably in Babylon, as the House of Lords in England.
The Treasurers - גדבריא gedaberaiya, from גנז ganaz, (the ז zain being changed into ד daleth, according to the custom of the Chaldee), to treasure up, and בר bar, pure. Those who kept the current coin, or were over the mint; the treasurers of the exchequer in Babylon.
The Counsellors - דתבריא dethaberaiya, from דת dath, a statute, and בר bar, "to declare the meaning of the law;" for in all ages and countries there has been what is termed the glorious uncertainty of the law; and therefore there must be a class of men whose business it is to explain it. What a pity that law cannot be tendered to the people as other sciences are, in plain, unsophisticated, and intelligible terms, and by persons whose business it is to show what is just and right, and not pervert truth, righteousness, and judgment.
The Sheriffs - תפתיא tiphtaye, from תפת taphath, in Hebrew, שפת shaphath, "to set in order." Probably civil magistrates.
And all the rulers of the provinces - All other state or civil officers, not only to grace the solemnity, but to maintain order. My old Bible renders them: Satrapis, or wise men. Magistratis. Jugis. Duykis, Tyrauntis, or stronge men. Prefectis, and alle the Princes of Cuntreese.
Albert Barnes: Notes on the Bible - 1834
3:2: Then, Nebuchadnezzar the king sent to gather together the princes - It is difficult now, if not impossible, to determine the exact meaning of the words used here with reference to the various officers designated; and it is not material that it should be done. The general sense is, that he assembled the great officers of the realm to do honor to the image. The object was doubtless to make the occasion as magnificent as possible. Of course, if these high officers were assembled, an immense multitude of the people would congregate also. That this was contemplated, and that it in fact occurred, is apparent from Dan 3:4, Dan 3:7. The word rendered "princes" (אחשׁדרפניא 'ă chashedarepenayâ') occurs only in Daniel, in Ezra, and in Esther. In Dan 3:2-3, Dan 3:27; Dan 6:1-4, Dan 6:6-7, it is uniformly rendered "princes;" in Ezr 8:36; Est 3:12; Est 8:9; Est 9:3, it is uniformly rendered "lieutenants." The word means, according to Gesenius (Lex.), "satraps, the governors or viceroys of the large provinces among the ancient Persians, possessing both civil and military power, and being in the provinces the representatives of the sovereign, whose state and splendor they also rivaled." The etymology of the word is not certainly known. The Persian word "satrap" seems to have been the foundation of this word, with some slight modifications adapting it to the Chaldee mode of pronunciation.
The governors - סגניא sı̂ genayâ'. This word is rendered "governors" in Dan 2:48 (see the note at that place), and in Dan 3:3, Dan 3:27; Dan 6:7. It does not elsewhere occur. The Hebrew word corresponding to this - סגנים segâ nı̂ ym - occurs frequently, and is rendered "rulers" in every place except Isa 41:25, where it is rendered "princes:" Ezr 9:2; Neh 2:16; Neh 4:14 (7); Neh 5:7, Neh 5:17; Neh 7:5; Jer 51:23, Jer 51:28, Jer 51:57; Eze 23:6, Eze 23:12, Eze 23:23, et al. The office was evidently one that was inferior to that of the "satrap," or governor of a whole province.
And the captains - פחותא pachă vâ tâ'. This word, wheRev_er it occurs in Daniel, is rendered "captains," Dan 3:2-3, Dan 3:27; Dan 6:7; wheRev_er else it occurs it is rendered governor, Ezr 5:3, Ezr 5:6, Ezr 5:14; Ezr 6:6-7, Ezr 6:13. The Hebrew word corresponding to this (פחה pechâ h) occurs frequently, and is also rendered indifferently, "governor" or "captain:" Kg1 10:15; Ch2 9:14; Ezr 8:36; Kg1 20:24; Jer 51:23, Jer 51:28, Jer 51:57, et al. It refers to the governor of a province less than satrapy, and is applied to officers in the Assyrian empire, Kg2 18:24; Isa 36:9; in the Chaldean, Eze 23:6, Eze 23:23; Jer 51:23; and in the Persian, Est 8:9; Est 9:3. The word "captains" does not now very accurately express the sense. The office was not exclusively military, and was of a higher grade than would be denoted by the word "captain," with us.
The judges - אדרגזריא 'ă daregâ zerayâ'. This word occurs only here, and in Dan 3:3. It means properly great or "chief judges" - compounded of two words signifying "greatness," and "judges." See Gesenius, (Lex.)
The treasurers - גדבריא gedâ berayâ'. This word occurs nowhere else. The word גזבר gizbâ r, however, the same word with a slight change in the pronunciation, occurs in Ezr 1:8; Ezr 7:21, and denotes "treasurer." It is derived from a word (גנז gâ naz) which means to hide, to hoard, to lay up in store.
The counselors - דתבריא dethâ berayâ'. This word occurs nowhere else, except in Dan 3:3. It means one skilled in the law; a judge. The office was evidently inferior to the one denoted by the word "judges."
The sheriffs - A sheriff with us is a county officer, to whom is entrusted the administration of the laws. In England the office is judicial as well as ministerial. With us it is merely ministerial. The duty of the sheriff is to execute the civil and criminal processes throughout the county. He has charge of the jail and prisoners, and attends courts, and keeps the peace. It is not to be supposed that the officer here referred to in Daniel corresponds precisely with this. The word used (תפתיא tı̂ ptâ yē') occurs nowhere else. It means, according to Gesenius, persons learned in the law; lawyers. The office had a close relation to that of "Mufti" among the Arabs, the term being derived from the same word, and properly means "a wise man; one whose response is equivalent to law."
And all the rulers of the provinces - The term here used is a general term, and would apply to any kind of officers or rulers, and is probably designed to embrace all which had not been specified. The object was to assemble the chief officers of the realm. Jacchiades has compared the officers here enumerated with the principal officers of the Turkish empire, and supposes that a counterpart to them may be found in that empire. See the comparison in Grotius, in loc. He supposes that the officers last denoted under the title of "rulers of the provinces" were similar to the Turkish "Zangiahos" or "viziers." Grotius supposes that the term refers to the rulers of cities and places adjacent to cities - a dominion of less extent and importance than that of the rulers of provinces.
To come to the dedication of the image ... - The public setting it apart to the purposes for which it was erected. This was to be done with solemn music, and in the presence of the principal officers of the kingdom. Until it was dedicated to the god in whose honor it was erected, it would not be regarded as an object of worship. It is easy to conceive that such an occasion would bring together an immense concourse of people, and that it would be one of peculiar magnificence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: sent: Exo 32:4-6; Num 25:2; Jdg 16:23; Kg1 12:32; Pro 29:12; Rev 17:2
Geneva 1599
3:2 Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the (b) dedication of the image which Nebuchadnezzar the (c) king had set up.
(b) Showing that the idol is not known for an idol as long as he is with workmen: but when the ceremonies and customs are recited and used, and the consent of the people is there, then they think they have made a god out of a block.
(c) This was sufficient with the wicked at all times to approve their religion, if the king's authority were alleged for the establishment of it, not considering in the meantime what God's word allowed.
John Gill
3:2 Then Nebuchadnezzar the king sent to gather together the princes,.... He sent letters, or dispatched messengers, into the several provinces of his empire, and parts of his dominions, to convene all the peers of his realm, and governors of provinces, and all officers, civil, military, and religious, expressed by various names and titles:
the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces; who are particularly and distinctly designed is not easy to say. Jacchiades thinks they answer to the same offices and officers which now obtain in the Turkish empire; princes are the "bashaws"; governors the "beglerbegs"; captains the "agas" of the janizaries; judges the "kadies"; treasurers the "dephterdaries"; the counsellors the "alphakies"; and "zayties the sheriffs"; their chief doctors their "muphties", as L'Empereur; and the rulers of the provinces the "zangiakies" or "viziers"; but, be they who they will, they were the principal men of the empire, both in things civil, military, and ecclesiastic, who were ordered
to come to the dedication of the image, which Nebuchadnezzar the king had set up; for though it was made and set up, it was not a proper object of worship till dedicated; and which was done by burning incense, blowing trumpets, &c. now these great men were gathered together on this occasion, because of the greater honour done hereby to the king and his image; and also by their example to engage the populace the more easily to the worship of it; and likewise as being the representatives of them since they could not all be collected together in one place; and it may be it was done, as some think, to ensnare Daniel and his companions. Philostratus (f) makes mention of an officer at Babylon that had the keeping of the great gate into the city; which some take to be the same with the first sort here mentioned; who first offered the golden statue of the king to be worshipped before he would permit any to enter into the city, which perhaps might take its rise from the worship of this golden image.
(f) De Vita Apollonii, l. 1. c. 19.
Robert Jamieson, A. R. Fausset and David Brown
3:2 princes--"satraps" of provinces [GESENIUS].
captains--rulers, not exclusively military.
sheriffs--men learned in the law, like the Arab mufti [GESENIUS].
3:23:2: Եւ արձակեաց ժողովել զզօրավարս, եւ զզօրագլուխս, եւ զկուսակալս, զպետս եւ զբռնաւորս եւ զգործակալս՝ եւ զամենայն իշխանս աշխարհաց գա՛լ ՚ի նաւակատիս պատկերին՝ զոր կանգնեաց արքայն Նաբուքոդոնոսոր։
2 Նա հրամայեց հաւաքել զօրավարներին, զօրագլուխներին եւ կուսակալներին, պետերին, իշխանաւորներին, գործակալներին եւ գաւառների բոլոր իշխաններին՝ գալու այն արձանի նաւակատիքին, որ կանգնեցրել էր Նաբուքոդոնոսոր արքան:
2 Նաբուգոդոնոսոր թագաւորը հրամայեց, որ կուսակալները, նախարարները, կառավարիչները, դատաւորները, գանձապետները, խորհրդականները, օրէնսգէտները ու գաւառներուն բոլոր իշխանները հաւաքեն, որպէս զի Նաբուգոդոնոսոր թագաւորին կանգնեցուցած արձանին նաւակատիքին գան։
Եւ արձակեաց ժողովել զկուսակալս եւ զզօրավարս եւ զզօրագլուխս եւ զպետս եւ [30]զբռնաւորս եւ զգործակալս`` եւ զամենայն իշխանս աշխարհաց` գալ ի նաւակատիս պատկերին զոր կանգնեաց արքայն Նաբուքոդոնոսոր:

3:2: Եւ արձակեաց ժողովել զզօրավարս, եւ զզօրագլուխս, եւ զկուսակալս, զպետս եւ զբռնաւորս եւ զգործակալս՝ եւ զամենայն իշխանս աշխարհաց գա՛լ ՚ի նաւակատիս պատկերին՝ զոր կանգնեաց արքայն Նաբուքոդոնոսոր։
2 Նա հրամայեց հաւաքել զօրավարներին, զօրագլուխներին եւ կուսակալներին, պետերին, իշխանաւորներին, գործակալներին եւ գաւառների բոլոր իշխաններին՝ գալու այն արձանի նաւակատիքին, որ կանգնեցրել էր Նաբուքոդոնոսոր արքան:
2 Նաբուգոդոնոսոր թագաւորը հրամայեց, որ կուսակալները, նախարարները, կառավարիչները, դատաւորները, գանձապետները, խորհրդականները, օրէնսգէտները ու գաւառներուն բոլոր իշխանները հաւաքեն, որպէս զի Նաբուգոդոնոսոր թագաւորին կանգնեցուցած արձանին նաւակատիքին գան։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 И послал царь Навуходоносор собрать сатрапов, наместников, воевод, верховных судей, казнохранителей, законоведцев, блюстителей суда и всех областных правителей, чтобы они пришли на торжественное открытие истукана, которого поставил царь Навуходоносор.
3:3 καὶ και and; even ἔστησαν ιστημι stand; establish οἱ ο the προγεγραμμένοι προγραφω give notice; write before κατέναντι κατεναντι opposite; before τῆς ο the εἰκόνος εικων image
3:3 בֵּ bē בְּ in אדַ֡יִן ʔḏˈayin אֱדַיִן then מִֽתְכַּנְּשִׁ֡ין mˈiṯkannᵊšˈîn כנשׁ assemble אֲחַשְׁדַּרְפְּנַיָּ֡א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap סִגְנַיָּ֣א siḡnayyˈā סְגַן prefect וּֽ ˈû וְ and פַחֲוָתָ֡א faḥᵃwāṯˈā פֶּחָה governor אֲדַרְגָּזְרַיָּ֣א ʔᵃḏargozrayyˈā אֲדַרְגָּזַר counselor גְדָבְרַיָּא֩ ḡᵊḏovrayyˌā גְּדָבַר treasurer דְּתָ֨בְרַיָּ֜א dᵊṯˌāvᵊrayyˈā דְּתָבַר law official תִּפְתָּיֵ֗א tiftāyˈē תִּפְתָּי police officer וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole שִׁלְטֹנֵ֣י šilṭōnˈê שִׁלְטֹן dominion מְדִֽינָתָ֔א mᵊḏˈînāṯˈā מְדִינָה province לַ la לְ to חֲנֻכַּ֣ת ḥᵃnukkˈaṯ חֲנֻכָּה inauguration צַלְמָ֔א ṣalmˈā צְלֵם statue דִּ֥י dˌî דִּי [relative] הֲקֵ֖ים hᵃqˌêm קום stand נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּ֑א malkˈā מֶלֶךְ king וְו *wᵊ וְ and קָֽיְמִין֙קאמין *qˈāyᵊmîn קום stand לָ lo לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite צַלְמָ֔א ṣalmˈā צְלֵם statue דִּ֥י dˌî דִּי [relative] הֲקֵ֖ים hᵃqˌêm קום stand נְבוּכַדְנֶצַּֽר׃ nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
3:3. tunc congregati sunt satrapae magistratus et iudices duces et tyranni et optimates qui erant in potestatibus constituti et universi principes regionum ut convenirent ad dedicationem statuae quam erexerat Nabuchodonosor rex stabant autem in conspectu statuae quam posuerat NabuchodonosorThen the nobles, the magistrates, and the judges, the captains, and rulers, and the great men that were placed in authority, and all the princes of the provinces, were gathered together to come to the dedication of the statue, which king Nabuchodonosor had set up. And they stood before the statue which king Nabuchodonosor had set up.
3:3. Then the governors, magistrates and judges, generals and sovereigns and nobles, who were appointed to power, and all the leaders of the regions were brought together so as to convene for the dedication of the statue, which king Nebuchadnezzar had raised. And so they stood before the statue that king Nebuchadnezzar had set up.
3:3. Then the princes, the governors, and captains, the judges, the treasurers, the counsellers, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.
3. Then the satraps, the deputies, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.
3:2 Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up:
3:2 И послал царь Навуходоносор собрать сатрапов, наместников, воевод, верховных судей, казнохранителей, законоведцев, блюстителей суда и всех областных правителей, чтобы они пришли на торжественное открытие истукана, которого поставил царь Навуходоносор.
3:3
καὶ και and; even
ἔστησαν ιστημι stand; establish
οἱ ο the
προγεγραμμένοι προγραφω give notice; write before
κατέναντι κατεναντι opposite; before
τῆς ο the
εἰκόνος εικων image
3:3
בֵּ bē בְּ in
אדַ֡יִן ʔḏˈayin אֱדַיִן then
מִֽתְכַּנְּשִׁ֡ין mˈiṯkannᵊšˈîn כנשׁ assemble
אֲחַשְׁדַּרְפְּנַיָּ֡א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap
סִגְנַיָּ֣א siḡnayyˈā סְגַן prefect
וּֽ ˈû וְ and
פַחֲוָתָ֡א faḥᵃwāṯˈā פֶּחָה governor
אֲדַרְגָּזְרַיָּ֣א ʔᵃḏargozrayyˈā אֲדַרְגָּזַר counselor
גְדָבְרַיָּא֩ ḡᵊḏovrayyˌā גְּדָבַר treasurer
דְּתָ֨בְרַיָּ֜א dᵊṯˌāvᵊrayyˈā דְּתָבַר law official
תִּפְתָּיֵ֗א tiftāyˈē תִּפְתָּי police officer
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
שִׁלְטֹנֵ֣י šilṭōnˈê שִׁלְטֹן dominion
מְדִֽינָתָ֔א mᵊḏˈînāṯˈā מְדִינָה province
לַ la לְ to
חֲנֻכַּ֣ת ḥᵃnukkˈaṯ חֲנֻכָּה inauguration
צַלְמָ֔א ṣalmˈā צְלֵם statue
דִּ֥י dˌî דִּי [relative]
הֲקֵ֖ים hᵃqˌêm קום stand
נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּ֑א malkˈā מֶלֶךְ king
וְו
*wᵊ וְ and
קָֽיְמִין֙קאמין
*qˈāyᵊmîn קום stand
לָ lo לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
צַלְמָ֔א ṣalmˈā צְלֵם statue
דִּ֥י dˌî דִּי [relative]
הֲקֵ֖ים hᵃqˌêm קום stand
נְבוּכַדְנֶצַּֽר׃ nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
3:3. tunc congregati sunt satrapae magistratus et iudices duces et tyranni et optimates qui erant in potestatibus constituti et universi principes regionum ut convenirent ad dedicationem statuae quam erexerat Nabuchodonosor rex stabant autem in conspectu statuae quam posuerat Nabuchodonosor
Then the nobles, the magistrates, and the judges, the captains, and rulers, and the great men that were placed in authority, and all the princes of the provinces, were gathered together to come to the dedication of the statue, which king Nabuchodonosor had set up. And they stood before the statue which king Nabuchodonosor had set up.
3:3. Then the governors, magistrates and judges, generals and sovereigns and nobles, who were appointed to power, and all the leaders of the regions were brought together so as to convene for the dedication of the statue, which king Nebuchadnezzar had raised. And so they stood before the statue that king Nebuchadnezzar had set up.
3:3. Then the princes, the governors, and captains, the judges, the treasurers, the counsellers, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.
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Albert Barnes: Notes on the Bible - 1834
3:3: And they stood before the image - In the presence of the image. They were drawn up, doubtless, so as at the same time to have the best view of the statue, and to make the most imposing appearance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: the princes: Achashdarpenaya rendered lieutenants in Est 3:12, etc., probably chief satraps or viceroys from the Persian achash great, eminent, and sitrab, a satrap. Psa 82:1-8; Act 19:34, Act 19:35; Rom 1:21-28, Rom 3:11; Co1 1:24-26; Rev 13:13-16; Rev 17:13, Rev 17:17
the governors: Signaya, in Persian shagnah deputies or lieutenants.
captains: Pacawatha, governors of provinces. See note on Est 3:13.
the judges: Adargazraya, chief judges, or senators, from adar, great, and Chal. gezar, to judge, decree.
the treasurers: Gedavraya, written gizzavraya Ezr 7:21, treasurers, from the Persian gunjvar.
the counsellors: Dethavraya counsellors, judges, from dath, in Persian dad, law, and var, possessor or guardian.
the sheriffs: Tiphtaya probably the same as the Arabic Mufti or head officer of law.
John Gill
3:3 Then the princes, the governors, and captains,.... And all the rest of the officers before mentioned, having received their orders from the king, in obedience to them,
were gathered together unto the dedication of the image Nebuchadnezzar the king had set up; at great expense, and with much fatigue and trouble, they came from all parts to attend this great solemnity:
and they stood before the image Nebuchadnezzar had set up; they stood and looked at it, and viewed its several parts; they stood and beheld it with wonder, its richness and largeness; they stood and attended to all the rites and ceremonies of the dedication of it; they stood and were ready to fall down and worship it, when the word of command was given; so obsequious were they to the king's will.
Robert Jamieson, A. R. Fausset and David Brown
3:3 stood before the image--in an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.
3:33:3: Եւ ժողովեցան կուսակալք, զօրավարք եւ զօրագլուխք՝ պե՛տք եւ բռնաւորք. մեծամեծք՝ գործակալք, եւ ամենայն իշխանք աշխարհաց, գա՛լ ՚ի նաւակատիս պատկերին՝ զոր կանգնեա՛ց արքայն Նաբուքոդոնոսոր. եւ կային առաջի պատկերին զոր կանգնեաց արքայն Նաբուքոդոնոսոր[12078]։ [12078] Ոմանք. Եւ զօրավարք... եւ մեծամեծք եւ գործա՛՛։
3 Հաւաքուեցին կուսակալները, զօրավարներն ու զօրագլուխները, պետերը, իշխանաւորները, մեծամեծները, գործակալներն ու գաւառների բոլոր իշխանները, եկան այն արձանի նաւակատիքին, որ կանգնեցրել էր Նաբուքոդոնոսոր արքան: Նրանք կանգնած էին այն արձանի առաջ, որ կանգնեցրել էր Նաբուքոդոնոսոր արքան:
3 Այն ատեն կուսակալները, նախարարները, կառավարիչները, դատաւորները, գանձապետները, խորհրդականները, օրէնսգէտները ու գաւառներուն բոլոր իշխանները Նաբուգոդոնոսոր թագաւորին կանգնեցուցած արձանին նաւակատիքին եկան ու Նաբուգոդոնոսորին կանգնեցուցած արձանին առջեւ կայնեցան։
Եւ ժողովեցան կուսակալք, զօրավարք եւ զօրագլուխք, պետք եւ [31]բռնաւորք, մեծամեծք, գործակալք`` եւ ամենայն իշխանք աշխարհաց, գալ ի նաւակատիս պատկերին զոր կանգնեաց արքայն Նաբուքոդոնոսոր. եւ կային առաջի պատկերին զոր կանգնեաց արքայն Նաբուքոդոնոսոր:

3:3: Եւ ժողովեցան կուսակալք, զօրավարք եւ զօրագլուխք՝ պե՛տք եւ բռնաւորք. մեծամեծք՝ գործակալք, եւ ամենայն իշխանք աշխարհաց, գա՛լ ՚ի նաւակատիս պատկերին՝ զոր կանգնեա՛ց արքայն Նաբուքոդոնոսոր. եւ կային առաջի պատկերին զոր կանգնեաց արքայն Նաբուքոդոնոսոր[12078]։
[12078] Ոմանք. Եւ զօրավարք... եւ մեծամեծք եւ գործա՛՛։
3 Հաւաքուեցին կուսակալները, զօրավարներն ու զօրագլուխները, պետերը, իշխանաւորները, մեծամեծները, գործակալներն ու գաւառների բոլոր իշխանները, եկան այն արձանի նաւակատիքին, որ կանգնեցրել էր Նաբուքոդոնոսոր արքան: Նրանք կանգնած էին այն արձանի առաջ, որ կանգնեցրել էր Նաբուքոդոնոսոր արքան:
3 Այն ատեն կուսակալները, նախարարները, կառավարիչները, դատաւորները, գանձապետները, խորհրդականները, օրէնսգէտները ու գաւառներուն բոլոր իշխանները Նաբուգոդոնոսոր թագաւորին կանգնեցուցած արձանին նաւակատիքին եկան ու Նաբուգոդոնոսորին կանգնեցուցած արձանին առջեւ կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 И собрались сатрапы, наместники, военачальники, верховные судьи, казнохранители, законоведцы, блюстители суда и все областные правители на открытие истукана, которого Навуходоносор царь поставил, и стали перед истуканом, которого воздвиг Навуходоносор.
3:4 καὶ και and; even ὁ ο the κῆρυξ κηρυξ herald ἐκήρυξε κηρυσσω herald; proclaim τοῖς ο the ὄχλοις οχλος crowd; mass ὑμῖν υμιν you παραγγέλλεται παραγγελλω charge ἔθνη εθνος nation; caste καὶ και and; even χῶραι χωρα territory; estate λαοὶ λαος populace; population καὶ και and; even γλῶσσαι γλωσσα tongue
3:4 וְ wᵊ וְ and כָרֹוזָ֖א ḵārôzˌā כָּרֹוז herald קָרֵ֣א qārˈē קרא call בְ vᵊ בְּ in חָ֑יִל ḥˈāyil חַיִל strength לְכֹ֤ון lᵊḵˈôn לְ to אָֽמְרִין֙ ʔˈāmᵊrîn אמר say עַֽמְמַיָּ֔א ʕˈammayyˈā עַם people אֻמַּיָּ֖א ʔummayyˌā אֻמָּה nation וְ wᵊ וְ and לִשָּׁנַיָּֽא׃ liššānayyˈā לִשָּׁן tongue
3:4. et praeco clamabat valenter vobis dicitur populis tribubus et linguisThen a herald cried with a strong voice: To you it is commanded, O nations, tribes and languages:
3:4. And a herald proclaimed loudly, “To you it is said, to you peoples, tribes, and languages,
3:4. Then an herald cried aloud, To you it is commanded, O people, nations, and languages,
4. Then the herald cried aloud, to you it is commanded, O peoples, nations, and languages,
3:3 Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up:
3:3 И собрались сатрапы, наместники, военачальники, верховные судьи, казнохранители, законоведцы, блюстители суда и все областные правители на открытие истукана, которого Навуходоносор царь поставил, и стали перед истуканом, которого воздвиг Навуходоносор.
3:4
καὶ και and; even
ὁ ο the
κῆρυξ κηρυξ herald
ἐκήρυξε κηρυσσω herald; proclaim
τοῖς ο the
ὄχλοις οχλος crowd; mass
ὑμῖν υμιν you
παραγγέλλεται παραγγελλω charge
ἔθνη εθνος nation; caste
καὶ και and; even
χῶραι χωρα territory; estate
λαοὶ λαος populace; population
καὶ και and; even
γλῶσσαι γλωσσα tongue
3:4
וְ wᵊ וְ and
כָרֹוזָ֖א ḵārôzˌā כָּרֹוז herald
קָרֵ֣א qārˈē קרא call
בְ vᵊ בְּ in
חָ֑יִל ḥˈāyil חַיִל strength
לְכֹ֤ון lᵊḵˈôn לְ to
אָֽמְרִין֙ ʔˈāmᵊrîn אמר say
עַֽמְמַיָּ֔א ʕˈammayyˈā עַם people
אֻמַּיָּ֖א ʔummayyˌā אֻמָּה nation
וְ wᵊ וְ and
לִשָּׁנַיָּֽא׃ liššānayyˈā לִשָּׁן tongue
3:4. et praeco clamabat valenter vobis dicitur populis tribubus et linguis
Then a herald cried with a strong voice: To you it is commanded, O nations, tribes and languages:
3:4. And a herald proclaimed loudly, “To you it is said, to you peoples, tribes, and languages,
3:4. Then an herald cried aloud, To you it is commanded, O people, nations, and languages,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Открытие статуи и поклонение ей сопровождалось, по приказанию Навуходоносора, игрою на различных духовых и струнных инструментах, что вполне согласно с духом времени. По указанию ассирийских памятников, музыка имела место при каждом выдающемся торжестве. Так, Асаргадон после битвы с Сандуарри, царем городов Кунди и Сизу, возвратился в Ниневию с певцами и музыкантами. На одном барельефе времени Ассурбанипала изображено триумфальное шествие этого царя в сопровождении 11: музыкантов и 15: певцов. Равным образом и упоминаемые пророком Даниилом музыкальные инструменты были в употреблении у ассиро-вавилонян. Так, труба (евр. керен) - простой рог, отличавшийся чистым и сильным звуком, встречается на барельефе Сеннахерима, свирель (евр. машрокита) - простая пастушечья дудка на барельефах различного времени представлена состоящею из двух дудок, но не соединенных при помощи мундштука, а совершенно разъединенных; цитра - нечто в роде нашей гитары изображается на ассирийских памятниках в своем первоначальном виде, в виде двух брусков горизонтального и перпендикулярного, на который натягивалось от 8: до 10: струн; гусли (евр. песантерин) инструмент в роде вашей гитары, но без шейки: пустой внутри ящик, на котором натягивалось до 10: струн, воспроизведен на барельефе Ассурбанипала, представляющим торжественную процессию в Сузах. Что касается цевницы (евр. савка) и симфонии, то устройство их в точности неизвестно (Рисунки см. напр., у Делича: "Библия и Вавилон", с. 87-89).

Момент поклонения истукану возвещался народам, племенам (арамейское jummaia), - составным частям известного народа (ср. евр. jummah, jummoth, употребляемое для обозначения отдельных племен народа измаильского и мадиамского, - (Быт 25:16) и языкам, - обществам, говорящим на одном наречии, через глашатая (кароз). Это речение, производимое прежде от греческого "khrux" в настоящее время признается древне-халдейским словом: встречается, по свидетельству проф. Гоммеля, в арамейской надписи 7: или 6: в. до Р. X.
Adam Clarke: Commentary on the Bible - 1831
3:4: Then a herald cried aloud - כרוזא קרא בחיל caroza kara bechayil, "a crier called with might." A bedel cried mightili. - Old MS. Bible.
Albert Barnes: Notes on the Bible - 1834
3:4: Then an herald cried aloud - Margin, as in Chaldee, "with might." He made a loud proclamation. A "herald" here means a public crier.
To you it is commanded - Margin, "they commanded." Literally, "to you commanding" (plural); that is, the king has commanded.
O people, nations, and languages - The empire of Babylon was made up of different nations, speaking quite different languages. The representatives of these nations were assembled on this occasion, and the command would extend to all. There was evidently no exception made in favor of the scruples of any, and the order would include the Hebrews as well as others. It should be observed, however, that no others but the Hebrews would have any scruples on the subject. They were all accustomed to worship idols, and the worship of one god did not pRev_ent their doing homage also to another. It accorded with the pRev_ailing views of idolaters that there were many gods; that there were tutelary divinities presiding over particular people; and that it was not im proper to render homage to the god of any people or country. Though, therefore, they might themselves worship other gods in their own countries, they would have no scruples about worshipping also the one that Nebuchadnezzar had set up. In this respect the Jews were an exception. They acknowledged but one God; they believed that all others were false gods, and it was a violation of the fundamental principles of their religion to render homage to any other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: aloud: Chal, with might, Dan 4:14; Pro 9:13-15; Isa 40:9, Isa 58:1
it is commanded: Chal, they command, Hos 5:11; Mic 6:16
O people: Dan 4:1, Dan 6:25; Est 8:9
Geneva 1599
3:4 Then an herald cried aloud, To you it is commanded, O people, (d) nations, and languages,
(d) These are the two dangerous weapons, which Satan used to fight against the children of God, the consent of the multitude, and the cruelty of the punishment. For even though some feared God, yet the multitude who consented to the wickedness persuaded them: and here the King required not an inward consent, but an outward gesture, that the Jews might by little and little learn to forget their true religion.
John Gill
3:4 Then an herald cried aloud,.... That his voice might be heard all over the plain; or if it should be thought that one was not sufficient to be heard throughout, which probably was the case, and where; so great a number being assembled together, all could not hear one man, the singular may be put for the plural; and many being set in different places in the plain, and speaking different languages, might proclaim when the image was dedicated, as follows:
to you it is commanded; by the king's authority:
O people, nations, and languages; the several kingdoms, states, and provinces, that belonged to the Babylonian monarchy, and spoke different languages, as now represented by their several governors and officers; as the Armenians, Parthians, Medes, Persians, &c.
John Wesley
3:4 Nations and languages - Proclamation was made therefore in several languages.
Robert Jamieson, A. R. Fausset and David Brown
3:4 The arguments of the persecutor are in brief, Turn or burn.
3:43:4: Եւ քարո՛զ կարդայր զօրութեամբ եւ ասէր. Ձե՛զ ասի ազգք եւ ազինք եւ լեզուք.
4 Եւ մունետիկը կանչում էր բարձրաձայն ու ասում. «Ձեզ է ասւում, ազգե՛ր, ժողովուրդնե՛ր եւ լեզունե՛ր:
4 Մունետիկը բարձրաձայն կը կանչէր. «Ո՛վ ժողովուրդներ, ազգեր ու լեզուներ, ձեզի կ’ըսուի.
Եւ քարոզ կարդայր զօրութեամբ եւ ասէր. Ձեզ ասի, ազգք եւ ազինք եւ լեզուք:

3:4: Եւ քարո՛զ կարդայր զօրութեամբ եւ ասէր. Ձե՛զ ասի ազգք եւ ազինք եւ լեզուք.
4 Եւ մունետիկը կանչում էր բարձրաձայն ու ասում. «Ձեզ է ասւում, ազգե՛ր, ժողովուրդնե՛ր եւ լեզունե՛ր:
4 Մունետիկը բարձրաձայն կը կանչէր. «Ո՛վ ժողովուրդներ, ազգեր ու լեզուներ, ձեզի կ’ըսուի.
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 Тогда глашатай громко воскликнул: объявляется вам, народы, племена и языки:
3:5 ὅταν οταν when; once ἀκούσητε ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet σύριγγος συριγξ and; even κιθάρας κιθαρα harp σαμβύκης σαμβυκη and; even ψαλτηρίου ψαλτηριον symphony; concert καὶ και and; even παντὸς πας all; every γένους γενος family; class μουσικῶν μουσικος musician πεσόντες πιπτω fall προσκυνήσατε προσκυνεω worship τῇ ο the εἰκόνι εικων image τῇ ο the χρυσῇ χρυσεος of gold; golden ἣν ος who; what ἔστησε ιστημι stand; establish Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
3:5 בְּ bᵊ בְּ in עִדָּנָ֡א ʕiddānˈā עִדָּן time דִּֽי־ dˈî- דִּי [relative] תִשְׁמְע֡וּן ṯišmᵊʕˈûn שׁמע hear קָ֣ל qˈāl קָל voice קַרְנָ֣א qarnˈā קֶרֶן horn מַ֠שְׁרֹוקִיתָא mašrôqîṯˌā מַשְׁרֹוקִי pipe קַתְרֹ֨וסקיתרוס *qaṯrˌôs קַתְרֹס zither סַבְּכָ֤א sabbᵊḵˈā שַׂבְּכָא sambuca פְּסַנְתֵּרִין֙ pᵊsantērîn פְּסַנְתֵּרִין psaltery סוּמְפֹּ֣נְיָ֔ה sûmᵊppˈōnᵊyˈā סוּמְפֹּנְיָה symphony וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole זְנֵ֣י zᵊnˈê זַן sort זְמָרָ֑א zᵊmārˈā זְמָר music for strings תִּפְּל֤וּן tippᵊlˈûn נפל fall וְ wᵊ וְ and תִסְגְּדוּן֙ ṯisgᵊḏûn סגד bow לְ lᵊ לְ to צֶ֣לֶם ṣˈelem צְלֵם statue דַּהֲבָ֔א dahᵃvˈā דְּהַב gold דִּ֥י dˌî דִּי [relative] הֲקֵ֖ים hᵃqˌêm קום stand נְבוּכַדְנֶצַּ֥ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:5. in hora qua audieritis sonitum tubae et fistulae et citharae sambucae et psalterii et symphoniae et universi generis musicorum cadentes adorate statuam auream quam constituit Nabuchodonosor rexThat in the hour that you shall hear the sound of the trumpet, and of the flute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music, ye fall down and adore the golden statue which king Nabuchodonosor hath set up.
3:5. that in the hour when you will hear the sound of the trumpet and the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, you must fall down and adore the gold statue, which king Nebuchadnezzar has set up.
3:5. [That] at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
5. that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
3:4 Then an herald cried aloud, To you it is commanded, O people, nations, and languages:
3:4 Тогда глашатай громко воскликнул: объявляется вам, народы, племена и языки:
3:5
ὅταν οταν when; once
ἀκούσητε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
σύριγγος συριγξ and; even
κιθάρας κιθαρα harp
σαμβύκης σαμβυκη and; even
ψαλτηρίου ψαλτηριον symphony; concert
καὶ και and; even
παντὸς πας all; every
γένους γενος family; class
μουσικῶν μουσικος musician
πεσόντες πιπτω fall
προσκυνήσατε προσκυνεω worship
τῇ ο the
εἰκόνι εικων image
τῇ ο the
χρυσῇ χρυσεος of gold; golden
ἣν ος who; what
ἔστησε ιστημι stand; establish
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
3:5
בְּ bᵊ בְּ in
עִדָּנָ֡א ʕiddānˈā עִדָּן time
דִּֽי־ dˈî- דִּי [relative]
תִשְׁמְע֡וּן ṯišmᵊʕˈûn שׁמע hear
קָ֣ל qˈāl קָל voice
קַרְנָ֣א qarnˈā קֶרֶן horn
מַ֠שְׁרֹוקִיתָא mašrôqîṯˌā מַשְׁרֹוקִי pipe
קַתְרֹ֨וסקיתרוס
*qaṯrˌôs קַתְרֹס zither
סַבְּכָ֤א sabbᵊḵˈā שַׂבְּכָא sambuca
פְּסַנְתֵּרִין֙ pᵊsantērîn פְּסַנְתֵּרִין psaltery
סוּמְפֹּ֣נְיָ֔ה sûmᵊppˈōnᵊyˈā סוּמְפֹּנְיָה symphony
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
זְנֵ֣י zᵊnˈê זַן sort
זְמָרָ֑א zᵊmārˈā זְמָר music for strings
תִּפְּל֤וּן tippᵊlˈûn נפל fall
וְ wᵊ וְ and
תִסְגְּדוּן֙ ṯisgᵊḏûn סגד bow
לְ lᵊ לְ to
צֶ֣לֶם ṣˈelem צְלֵם statue
דַּהֲבָ֔א dahᵃvˈā דְּהַב gold
דִּ֥י dˌî דִּי [relative]
הֲקֵ֖ים hᵃqˌêm קום stand
נְבוּכַדְנֶצַּ֥ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:5. in hora qua audieritis sonitum tubae et fistulae et citharae sambucae et psalterii et symphoniae et universi generis musicorum cadentes adorate statuam auream quam constituit Nabuchodonosor rex
That in the hour that you shall hear the sound of the trumpet, and of the flute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music, ye fall down and adore the golden statue which king Nabuchodonosor hath set up.
3:5. that in the hour when you will hear the sound of the trumpet and the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, you must fall down and adore the gold statue, which king Nebuchadnezzar has set up.
3:5. [That] at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: The sound of the Cornet - There is not less difficulty in ascertaining the precise meaning of these musical instruments than there is in the offices in Dan 3:2. קרנא karna, here translated cornet, is the common blowing horn, which makes a deep and hollow sound, as well as one shrill and piercing.
Flute - משרוקיתא mashrokitha, from שרק sharak, to whistle, shriek. A wind instrument which made a strong and shrill noise, such as the hautbois or clarionet.
Harp - קיתרס kithros, cytharus; κιθαρα. Some kind of stringed instrument. It seems to be formed from the Greek word.
Sackbut - סבכא sabbecha. The Greek has it σαμβυκη, from which our word sackbut, from סבך sabach, to interweave; probably on account of the number of chords, for it seems to have been a species of harp.
Psaltery - פסנתרין pesanterin; Greek, ψαλτηριον. A stringed instrument, struck with a plectrum; that called santeer in Egypt is probably the same. Dr. Russel says: "It is a large triangle, and has two bottoms two inches from each other, with about twenty catguts of different sizes." It was the ancient psalterium, and most probably the same as David's harp.
Dulcimer - סומפניה sumponeyah; Greek, συμφωνεια. Probably a kind of tamboor, tambourine, or tomtom drum. It does not mean the same as the Greek symphonia, which signifies a concert or harmony of many instruments, for here one kind of instrument only is intended.
All kinds of music - כל זני זמרא col zeney zemara, the whole stock, or band, of music; the preceding being the chief, the most common, and the most sonorous. My old MS. Bible has, Trumpe, and Pipe, and Harpe: Sambuke, Santrie, and Synfonye, and al kynde of musykes.
Albert Barnes: Notes on the Bible - 1834
3:5: That at what time ye hear the sound of the cornet - It would not be practicable to determine with precision what kind of instruments of music are denoted by the words used in this verse. They were, doubtless, in many respects different from those which are in use now, though they may have belonged to the same general class, and may have been constructed on substantially the same principles. A full inquiry into the kinds of musical instruments in use among the Hebrews may be found in the various treatises on the subject in Ugolin's "Thesau Ant. Sacra." tom. xxxii. Compare also the notes at Isa 5:12. The Chaldee word rendered "cornet" - קרנא qarenâ' - the same as the Hebrew word קרן qeren - means a "horn," as e. g., of an ox, stag, ram. Then it means a wind instrument of music resembling a horn, or perhaps horns were at first literally used. Similar instruments are now used, as the "French horn," etc.
Flute - משׁרוקיתא masherô qı̂ ythâ'. Greek, σύριγγός suringos. Vulgate, fistula, pipe. The Chaldee words occurs nowhere else but in this chapter, Dan 3:5, Dan 3:7, Dan 3:10, Dan 3:15, and is in each instance rendered "flute." It probably denoted all the instruments of the pipe or flute class in use among the Babylonians. The corresponding Hebrew word is חליל châ lı̂ yl. See this explained in the notes at Isa 5:12. The following remarks of the Editor of the "Pictorial Bible" will explain the usual construction of the ancient pipes or flutes: "The ancient flutes were cylindrical tubes, sometimes of equal diameter throughout, but often wider at the off than the near end, and sometimes widened at that end into a funnel shape, resembling a clarionet. They were always blown, like pipes, at one end, never transversely; they had mouthpieces, and sometimes plugs or stopples, but no keys to open or close the holes beyond the reach of the hands. The holes varied in number in the different varieties of the flute. In their origin they were doubtless made of simple reeds or canes, but in the progress of improvement they came to be made of wood, ivory, bone, and even metal. They were sometimes made in joints, but connected by an interior nozzle which was generally of wood. The flutes were sometimes double, that is, a person played on two instruments at once, either connected or detached; and among the Classical ancients the player on the double-flute often had a leather bandage over his mouth to pRev_ent the escape of his breath at the corners. The ancient Egyptians used the double-flute." Illustrations of the flute or pipe may be seen in the notes at Isa 5:12. Very full and interesting descriptions of the musical instruments which were used among the Egyptians may be found in Wilkinson's "Manners and Customs of the Ancient Egyptians," vol. ii. pp. 222-327.
Harp - On the form of the "harp," see the notes at Isa 5:12. Compare Wilkinson, as above quoted. The harp was one of the earliest instruments of music that was invented, Gen 4:21. The Chaldee word here used is not the common Hebrew word to denote the harp (כנור kinnô r), but is a word which does not occur in Hebrew - קיתרוס qaytherô s. This occurs nowhere else in the Chaldee, and it is manifestly the same as the Greek κιθάρα kithara, and the Latin cithara, denoting a harp. Whether the Chaldees derived it from the Greeks, or the Greeks from the Chaldees, however, cannot be determined with certainty. It has been made an objection to the genuineness of the book of Daniel, that the instruments here referred to were instruments bearing Greek names. See Intro. to ch. Section II. IV. (c) (5).
Sackbut - Vulgate, Sambuca. Greek, like the Vulgate, σαμβύκη sambukē. These words are merely different forms of writing the Chaldee word סבכא sabbekâ'. The word occurs nowhere else except in this chapter. It seems to have denoted a stringed instrument similar to the lyre or harp. Strabo affirms that the Greek word σαμβύκη sambukē, "sambyke," is of barbarian, that is, of Oriental origin. The Hebrew word from which this word is not improperly derived - סבך sâ bak - means, "to interweave, to entwine, to plait," as e. g., branches; and it is possible that this instrument may have derived its name from the "intertwining" of the strings. Compare Gesenius on the word. Passow defines the Greek word σαμβύκη sambukē, sambuca (Latin), to mean a triangular-stringed instrument that made the highest notes; or had the highest key; but as an instrument which, on account of the shortness of the strings, was not esteemed as very valuable, and had little power. Porphyry and Suidas describe it as a triangular instrument, furnished with cords of unequal length and thickness. The Classical writers mention it as very ancient, and ascribe its invention to the Syrians. Musonius describes it as having a sharp sound; and we are also told that it was often used to accompany the voice in singing Iambic verses - Pictorial Bible. It seems to have been a species of triangular lyre or harp.
Psaltery - The Chaldee is פסנתרין pesantē rı̂ yn. Greek, ψαλτήριον psaltē rion; Vulgate, psalterium. All these words manifestly have the same origin, and it hat been on the ground that this word, among others, is of Greek origin, that the genuineness of this book has been called in question. The word occurs nowhere else but in this chapter, Dan 3:5, Dan 3:7, Dan 3:10, Dan 3:15. The Greek translators often use the word ψαλτήριον psaltē rion, psaltery, for נבל nebel, and כנור kinnô r; and the instrument here referred to was doubtless of the harp kind. For the kind of instrument denoted by the נבל nebel, see the notes at Isa 5:12. Compare the illustrations in the Pict. Bible on Psa 92:3. It has been alleged that this word is of Greek origin, and hence, an objection has been urged against the genuineness of the book of Daniel on the presumption that, at the early period when this book is supposed to have been written, Greek musical instruments had not been introduced into Chaldea. For a general reply to this, see the introduction, section I, II, (d). It may be remarked further, in regard to this objection,
(1) that it is not absolutely certain that the word is derived from the Greek. See Pareau, 1. c. p. 424, as quoted in Hengstenberg, "Authentic des Daniel," p. 16.
(2) It cannot be demonstrated that there were no Greeks in the regions of Chaldea as early as this. Indeed, it is more than probable that there were. See Hengstenberg, p. 16, following.
Nebuchadnezzar summoned to this celebration the principal personages throughout the realm, and it is probable that there would be collected on such an occasion all the forms of music that were known, whether of domestic or foreign origin.
Dulcimer - סומפניה sû mpô neyâ h. This word occurs only here, and in Dan 3:10, Dan 3:15. In the margin it is rendered "symphony" or "singing." It is the same as the Greek word συμφωνία sumphō nia, "symphony," and in Italy the same instrument of music is now called by a name of the same origin, zampogna, and in Asia Minor zambonja. It answered probably to the Hebrew עוגב ‛ û gâ b, rendered "organ," in Gen 4:21; Job 21:12; Job 30:31; Psa 150:4. See the notes at Job 21:12. Compare the tracts on Hebrew musical instruments inscribed schilte haggibborim in Ugolin, thesau. vol. xxxii. The word seems to have had a Greek origin, and is one of those on which an objection has been founded against the genuineness of the book. Compare the Intro. Section I. II. (c). The word "dulcimer" means "sweet," and would denote some instrument of music that was characterized by the sweetness of its tones.
Johnson (Dict.) describes the instrument as one that is "played by striking brass wires with little sticks." The Greek word would denote properly a concert or harmony of many instruments; but the word here is evidently used to denote a single instrument. Gesenius describes it as a double pipe with a sack; a bagpipe. Servius (on Virg. AEn. xi. 27) describes the "symphonia" as a bagpipe: and the Hebrew writers speak of it as a bagpipe consisting of two pipes thrust through a leather bag, and affording a mournful sound. It may be added, that this is the same name which the bagpipe bore among the Moors in Spain; and all these circumstances concur to show that this was probably the instrument intended here. "The modern Oriental bagpipe is composed of a goatskin, usually with the hair on, and in the natural form, but deprived of the head, the tail, and the feet; being thus of the same shape as that used by the water-carriers. The pipes are usually of reeds, terminating in the tips of cows' horns slightly curved; the whole instrument being most primitively simple in its materials and construction." - "Pict. Bible."
And all kinds of music - All other kinds. It is not probable that all the instruments employed on that occasionwere actually enumerated. Only the principal instruments are mention ed, and among them those which showed that such as were of foreign origin were employed on the occasion. From the following extract from Chardin, it will be seen that the account here is not an improbable one, and that such things were not uncommon in the East: "At the coronation of Soliman, king of Persia, the general of the musqueteers having whispered some moments in the king's ear, among several other things of lesser importance gave out, that both the loud and soft music should play in the two balconies upon the top of the great building which stands at one end of the palace royal, called "kaisarie," or palace imperial. No nation was dispensed with, whether Persians, Indians, Turks, Muscovites, Europeans, or others; which was immediately done. And this same "tintamarre," or confusion of instruments, which sounded more like the noise of war than music, lasted twenty days together, without intermission, or the interruption of night; which number of twenty days was observed to answer to the number of the young monarch's years, who was then twenty years of age," p. 51; quoted in Taylor's "fragments to Calmet's Dict." No. 485. It may be observed, also, that in such an assemblage of instruments, nothing would be more probable than that there would be some having names of foreign origin, perhaps names whose origin was to be found in nations not represented there. But if this should occur, it would not be proper to set the fact down as an argument against the authenticity of the history of Sir John Chardin, and as little should the similar fact Rev_ealed here be regarded as an argument against the genuineness of the book of Daniel.
Ye shall fall down and worship - That is, you shall render "religious homage." See these words explained in the notes at Dan 2:46. This shows, that whether this image was erected in honor of Belus, or of Nabopolassar, it was designed that he in whose honor it was erected should be worshipped as a god.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: the cornet: Karna the horn. Dan 3:10, Dan 3:15
flute: Mashrokeetha, in Syriac mashrookeetha the συριγξ, pipe or flute, as Theodotion renders.
dulcimer: or, singing, Chal, symphony
John Gill
3:5 That at what time ye hear the sound of the cornet,.... So called of the horn of which it was made; a sort of trumpet; so the Jews had trumpets of rams' horns:
flute; or pipe, or whistle, so called for its hissing noise; it is used of the shepherd's pipe or whistle; see Zech 10:8,
harp; an instrument of music used by David, and much in use among the Jews, and other nations;
sackbut; or "sambuca"; which, according to Athenaeus (g), was a four stringed instrument, an invention of the Syrians; and Strabo (h), a Greek writer, speaks of it as a barbarous name, as the eastern ones were reckoned by the Grecians:
psaltery; this seems to be a Greek word, as does the next that follows, rendered "dulcimer"; but in the original text is "symphonia"; which does not signify symphony, or a concert or consort of music, but a particular instrument of music. Maimonides (i) makes mention of it as a musical instrument, among others; Servius (k) calls it an oblique pipe; and Isidore (l) describes it a hollow piece of wood, with leather stretched upon it, and beat upon with rods or sticks, something like our drum: the king of Babylon might have Grecian musicians, or, however, Grecian instruments of music, in his court, as the Grecians had from the eastern nations:
and all kinds of music; that could be had or thought of; and this was done in honour to this idol, and to allure carnal sensual persons to the worship of it, according to the order given:
ye fall down and worship the golden image that Nebuchadnezzar the king hath set up; when they heard the music sound, immediately they were to repair to the plain where the image stood, and pay their adoration to it; or to fall down prostrate in their own houses in honour of it; and perhaps persons were appointed in all cities and towns throughout the empire to play this music; at hearing which, all people, nations, and tongues, were to bow down, in token of their religious regard unto it.
(g) Deipnosoph. I. 4. (h) Geograph. l. 10. p. 324. (i) Hilchot Celim, c. 10. sect. 14. (k) In Virgil. Aeneid. I. 11. (l) Originum, l. 3. c. 21.
Robert Jamieson, A. R. Fausset and David Brown
3:5 cornet--A wind instrument, like the French horn, is meant.
flute--a pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end.
sackbut--a triangular stringed instrument, having short strings, the sound being on a high sharp key.
psaltery--a kind of harp.
dulcimer--a bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee sumponya, the modern Italian zampogna, Asiatic zambonja.
fall down--that the recusants might be the more readily detected.
3:53:5: յորժամ լսիցէք զձայն փողոյ, սրընկի, թմբկի, եւ քնարի, եւ տաւղի եւ զերգոց միաբանութեան, եւ զամենայն ազգաց արուեստականաց, անկանիջիք եւ երկիրպագանիջիք պատկերին զոր կանգնեաց Նաբուքոդոնոսո՛ր արքայ։
5 Երբ լսէք փողի, սրնգի, թմբուկի, քնարի, տաւղի եւ բոլոր տեսակի նուագարանների ձայնը, գետի՛ն ընկէք եւ երկրպագեցէ՛ք արձանին, որ կանգնեցրել է Նաբուքոդոնոսոր արքան:
5 ‘Երբ փողին, սրինգին, քնարին, ջութակին, տաւիղին, տիկին ու ամէն տեսակ նուագարաններու ձայնը լսէք, Նաբուգոդոնոսոր թագաւորին կանգնեցուցած ոսկի արձանին առջեւ պիտի իյնաք ու երկրպագութիւն ընէք’։
յորժամ լսիցէք զձայն փողոյ, սրնգի, թմբկի եւ քնարի եւ տաւղի եւ զերգոց միաբանութեան, եւ զամենայն ազգաց արուեստականաց, անկանիջիք եւ երկիր պագանիջիք պատկերին[32] զոր կանգնեաց Նաբուքոդոնոսոր արքայ:

3:5: յորժամ լսիցէք զձայն փողոյ, սրընկի, թմբկի, եւ քնարի, եւ տաւղի եւ զերգոց միաբանութեան, եւ զամենայն ազգաց արուեստականաց, անկանիջիք եւ երկիրպագանիջիք պատկերին զոր կանգնեաց Նաբուքոդոնոսո՛ր արքայ։
5 Երբ լսէք փողի, սրնգի, թմբուկի, քնարի, տաւղի եւ բոլոր տեսակի նուագարանների ձայնը, գետի՛ն ընկէք եւ երկրպագեցէ՛ք արձանին, որ կանգնեցրել է Նաբուքոդոնոսոր արքան:
5 ‘Երբ փողին, սրինգին, քնարին, ջութակին, տաւիղին, տիկին ու ամէն տեսակ նուագարաններու ձայնը լսէք, Նաբուգոդոնոսոր թագաւորին կանգնեցուցած ոսկի արձանին առջեւ պիտի իյնաք ու երկրպագութիւն ընէք’։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 в то время, как услышите звук трубы, свирели, цитры, цевницы, гуслей и симфонии и всяких музыкальных орудий, падите и поклонитесь золотому истукану, которого поставил царь Навуходоносор.
3:6 καὶ και and; even πᾶς πας all; every ὃς ος who; what ἂν αν perhaps; ever μὴ μη not πεσὼν πιπτω fall προσκυνήσῃ προσκυνεω worship ἐμβαλοῦσιν εμβαλλω inject; cast in αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the κάμινον καμινος furnace τοῦ ο the πυρὸς πυρ fire τὴν ο the καιομένην καιω burn
3:6 וּ û וְ and מַן־ man- מַן who דִּי־ dî- דִּי [relative] לָ֥א lˌā לָא not יִפֵּ֖ל yippˌēl נפל fall וְ wᵊ וְ and יִסְגֻּ֑ד yisgˈuḏ סגד bow בַּהּ־ bah- בְּ in שַׁעֲתָ֣א šaʕᵃṯˈā שָׁעָה hour יִתְרְמֵ֔א yiṯrᵊmˈē רמה throw לְ lᵊ לְ to גֹֽוא־ ḡˈô- גֹּוא interior אַתּ֥וּן ʔattˌûn אַתּוּן furnace נוּרָ֖א nûrˌā נוּר fire יָקִֽדְתָּֽא׃ yāqˈiḏtˈā יקד burn
3:6. si quis autem non prostratus adoraverit eadem hora mittetur in fornacem ignis ardentisBut if any man shall not fall down and adore, he shall the same hour be cast into a furnace of burning fire.
3:6. But if anyone will not bow down and adore, in the same hour he will be cast into a furnace of burning fire.”
3:6. And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.
6. and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.
3:5 at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
3:5 в то время, как услышите звук трубы, свирели, цитры, цевницы, гуслей и симфонии и всяких музыкальных орудий, падите и поклонитесь золотому истукану, которого поставил царь Навуходоносор.
3:6
καὶ και and; even
πᾶς πας all; every
ὃς ος who; what
ἂν αν perhaps; ever
μὴ μη not
πεσὼν πιπτω fall
προσκυνήσῃ προσκυνεω worship
ἐμβαλοῦσιν εμβαλλω inject; cast in
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
κάμινον καμινος furnace
τοῦ ο the
πυρὸς πυρ fire
τὴν ο the
καιομένην καιω burn
3:6
וּ û וְ and
מַן־ man- מַן who
דִּי־ dî- דִּי [relative]
לָ֥א lˌā לָא not
יִפֵּ֖ל yippˌēl נפל fall
וְ wᵊ וְ and
יִסְגֻּ֑ד yisgˈuḏ סגד bow
בַּהּ־ bah- בְּ in
שַׁעֲתָ֣א šaʕᵃṯˈā שָׁעָה hour
יִתְרְמֵ֔א yiṯrᵊmˈē רמה throw
לְ lᵊ לְ to
גֹֽוא־ ḡˈô- גֹּוא interior
אַתּ֥וּן ʔattˌûn אַתּוּן furnace
נוּרָ֖א nûrˌā נוּר fire
יָקִֽדְתָּֽא׃ yāqˈiḏtˈā יקד burn
3:6. si quis autem non prostratus adoraverit eadem hora mittetur in fornacem ignis ardentis
But if any man shall not fall down and adore, he shall the same hour be cast into a furnace of burning fire.
3:6. But if anyone will not bow down and adore, in the same hour he will be cast into a furnace of burning fire.”
3:6. And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Поклонение статуе было торжественным призванием власти богов, доставивших Навуходоносору владычество над врагами. С этой точки зрения противление приказанию царя было восстанием против богов царя, против него самого, как их почитателя, и потому наказывалось сожжением в печи, - обычной у ассиро-вавилонян казнью мятежников, бунтовщиков. Она практиковалась, напр., Салманассаром II и Ассурбанипалом, предававших сожжению пленников, не исключая и детей. Последний сжег за возмущение даже своего брата Саммугаса. От ассириян этот род казни перешел к халдеям: по свидетельству пророка Иеремии, Навуходоносор сжег на огне двух иудейских лжепророков - Седекию и Ахава, проповедовавших среди пленных Иудеев о скором падении Вавилона, возвращении их на родину и тем возбуждавших пленников против его власти (Иер 29:21-22).
Adam Clarke: Commentary on the Bible - 1831
3:6: Shall the same hour - This is the first place in the Old Testament where we find the division of time into hours. The Greeks say that Anaximander was the inventor. He had it probably from the Chaldeans, among whom this division was in use long before Anaximander was born.
Be cast into the midst of a burning fiery furnace - This was an ancient mode of punishment among the Chaldeans, if we may credit the tradition that Abram was cast into such a fire by this idolatrous people because he would not worship their idols.
Albert Barnes: Notes on the Bible - 1834
3:6: And whoso falleth not down and worshippeth - The order in this verse seems to be tyrannical, and it is contrary to all our notions of freedom of religious opinion and worship. But it was much in the spirit of that age, and indeed of almost every age. It was an act to enforce uniformity in religion by the authority of the civil magistrate, and to secure it by threatened penalties. It should be observed, however, that the command at that time would not be regarded as harsh and oppressive by "pagan" worshippers, and might be complied with consistently with their views, without infringing on their notions of religious liberty. The homage rendered to one god did not, according to their views, conflict with any honor that was due to another, and though they were required to worship this divinity, that would not be a prohibition against worshipping any other. It was also in accordance with all the views of paganism that all proper honor should be rendered to the particular god or gods which any people adored.
The nations assembled here would regard it as no dishonor shown to the particular deity whom they worshipped to render homage to the god worshipped by Nebuchadnezzar, as this command implied no prohibition against worshipping any other god. It was only in respect to those who held that there is but one God, and that all homage rendered to any other is morally wrong, that this command would be oppressive. Accordingly, the contemplated vengeance fell only on the Jews - all, of every other nation, who were assembled, complying with the command without hesitation. It violated "no" principle which they held to render the homage which was claimed, for though they had their own tutelary gods whom they worshipped, they supposed the same was true of every other people, and that "their" gods were equally entitled to respect; but it violated "every" principle on which the Jew acted - for he believed that there was but one God ruling over all nations, and that homage rendered to any other was morally wrong. Compare Hengstenberg, "Authentie des Daniel," pp. 83, 84.
Shall the same hour - This accords with the general character of an Oriental despot accustomed to enjoin implicit obedience by the most summary process, and it is entirely conformable to the whole character of Nebuchadnezzar. It would seem from this, that there was an apprehension that some among the multitudes assembled would refuse to obey the command. Whether there was any "design" to make this bear hard on the Jews, it is impossible now to determine. The word which is here rendered "hour" (שׁעתא sha‛ etâ) is probably from שׁעה shâ‛ â h - "to look;" and properly denotes a look, a glance of the eye, and then the "time" of such a glance - a moment, an instant. It does not refer to "an hour," as understood by us, but means "instantly, immediately" - as quick as the glance of an eye. The word is not found in Hebrew, and occurs in Chaldee only in Dan 3:6, Dan 3:15; Dan 4:19, Dan 4:33 (Dan 4:16, Dan 4:30); Dan 5:5, in each case rendered "hour." Nothing can be inferred from it, however, in regard to the division of time among the Chaldeans into "hours" - though Herodotus says that the Greeks received the division of the day into twelve parts from them. - Lib. ii., c. 109.
Be cast into the midst of a burning fiery furnace - The word here rendered "furnace" (אתון 'attû n) is derived from (תנן tenan), "to smoke;" and may be applied to any species of furnace, or large oven. It does not denote the use to which the furnace was commonly applied, or the form of its construction. Any furnace for burning lime - if lime was then burned - or for burning bricks, if they were burned, or for smelting ore, would correspond with the meaning of the word. Nor is it said whether the furnace referred to would be one that would be constructed for the occasion, or one in common use for some other purpose. The editor of Calmet (Taylor) supposes that the "furnace" here referred to was rather a fire kindled in the open court of a temple, like a place set apart for burning martyrs, than a closed furnace of brick. See Cal. "Dict." vol. iv. p. 330, following. The more obvious representation, however, is, that it was a closed place, in which the intensity of the fire could be greatly increased. Such a mode of punishment is not uncommon in the East. Chardin (vi. p. 118), after speaking of the common modes of inflicting the punishment of death in Persia, remarks that "there are other modes of inflicting the punishment of death on those who have violated the police laws, especially those who have contributed to produce scarcity of food, or who have used false weights, or who have disregarded the laws respecting taxes. The cooks," says he, "were fixed on spits, and roasted over a gentle fire (compare Jer 29:22), and the bakers were cast into a burning oven. In the year 1668, when the famine was raging, I saw in the royal residence in Ispahan one of these ovens burning to terrify the bakers, and to pRev_ent their taking advantage of the scarcity to increase their gains." See Rosenmuller, "Alte u. neue Morgenland, in loc."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: falleth: Dan 3:11, Dan 3:15; Exo 20:5; Isa 44:17; Mat 4:9; Rev 13:15-17
the same: Dan 2:5, Dan 2:12, Dan 2:13; Mar 6:27
a burning: Gen 19:28; Jer 29:22; Eze 22:18-22; Mat 13:42, Mat 13:50; Rev 9:2, Rev 14:11
John Gill
3:6 And whoso falleth not down and worshippeth,.... Who refuses to worship it, or wilfully neglects it; which would be interpreted a contempt of it, and of the king's command:
shall in the same hour be cast into the midst of a burning fiery furnace; such as were used to burn stones in for lime, as Jarchi observes: the music was to draw, the furnace was to drive, men to this idolatrous worship; the one was to please and sooth the minds of men, and so allure them to such stupid service; the other to frighten them into obedience. This is the first time that mention is made of "hours" in the sacred Scriptures; it was very probably the invention of the Chaldeans or Babylonians; for Herodotus (m) says the Greeks received the twelve parts of the day from the Babylonians.
(m) Euterpe, sive l. 2. c. 109.
Robert Jamieson, A. R. Fausset and David Brown
3:6 No other nation but the Jews would feel this edict oppressive; for it did not prevent them worshipping their own gods besides. It was evidently aimed at the Jews by those jealous of their high position in the king's court, who therefore induced the king to pass an edict as to all recusants, representing such refusal of homage as an act of treason to Nebuchadnezzar as civil and religious "head" of the empire. So the edict under Darius (Dan 6:7-9) was aimed against the Jews by those jealous of Daniel's influence. The literal image of Nebuchadnezzar is a typical prophecy of "the image of the beast," connected with mystical Babylon, in Rev_ 13:14. The second mystical beast there causeth the earth, and them that dwell therein, to worship the first beast, and that as many as would not, should be killed (Rev_ 13:12, Rev_ 13:15).
furnace--a common mode of punishment in Babylon (Jer 29:22). It is not necessary to suppose that the furnace was made for the occasion. Compare "brick-kiln," 2Kings 12:31. Any furnace for common purposes in the vicinity of Dura would serve. CHARDIN, in his travels (A.D. 1671-1677), mentions that in Persia, to terrify those who took advantage of scarcity to sell provisions at exorbitant prices, the cooks were roasted over a slow fire, and the bakers cast into a burning oven.
3:63:6: Եւ որ ո՛չ անկեալ երկի՛ր պագանիցէ՝ ՚ի նմին ժամու ընկեսցի ՚ի հնոցն հրո՛յն բորբոքելոյ[12079]։ [12079] Օրինակ մի. ՚Ի նմին ժամու անկցի ՚ի հնոցն հրոյն։
6 Եւ նա, ով գետին չընկնի ու չերկրպագի, նոյն ժամին կը նետուի բորբոքուած կրակի հնոցը»:
6 Ո՛վ որ չիյնայ ու երկրպագութիւն չընէ, նոյն ժամուն բորբոքած կրակի հնոցին մէջ պիտի նետուի»։
Եւ որ ոչ անկեալ երկիր պագանիցէ` ի նմին ժամու ընկեսցի ի հնոցն հրոյն բորբոքելոյ:

3:6: Եւ որ ո՛չ անկեալ երկի՛ր պագանիցէ՝ ՚ի նմին ժամու ընկեսցի ՚ի հնոցն հրո՛յն բորբոքելոյ[12079]։
[12079] Օրինակ մի. ՚Ի նմին ժամու անկցի ՚ի հնոցն հրոյն։
6 Եւ նա, ով գետին չընկնի ու չերկրպագի, նոյն ժամին կը նետուի բորբոքուած կրակի հնոցը»:
6 Ո՛վ որ չիյնայ ու երկրպագութիւն չընէ, նոյն ժամուն բորբոքած կրակի հնոցին մէջ պիտի նետուի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 А кто не падет и не поклонится, тотчас брошен будет в печь, раскаленную огнем.
3:7 καὶ και and; even ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ὅτε οτε when ἤκουσαν ακουω hear πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τῆς ο the φωνῆς φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet καὶ και and; even παντὸς πας all; every ἤχου ηχος noise; sound μουσικῶν μουσικος musician πίπτοντα πιπτω fall πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste φυλαὶ φυλη tribe καὶ και and; even γλῶσσαι γλωσσα tongue προσεκύνησαν προσκυνεω worship τῇ ο the εἰκόνι εικων image τῇ ο the χρυσῇ χρυσεος of gold; golden ἣν ος who; what ἔστησε ιστημι stand; establish Ναβουχοδονοσορ ναβουχοδονοσορ opposite; before τούτου ουτος this; he
3:7 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite דְּנָ֡ה dᵊnˈā דְּנָה this בֵּהּ־ bēh- בְּ in זִמְנָ֡א zimnˈā זְמָן time כְּ kᵊ כְּ like דִ֣י ḏˈî דִּי [relative] שָֽׁמְעִ֣ין šˈāmᵊʕˈîn שׁמע hear כָּֽל־ kˈol- כֹּל whole עַמְמַיָּ֡א ʕammayyˈā עַם people קָ֣ל qˈāl קָל voice קַרְנָא֩ qarnˌā קֶרֶן horn מַשְׁרֹ֨וקִיתָ֜א mašrˌôqîṯˈā מַשְׁרֹוקִי pipe קַתְרֹ֤וסקיתרס *qaṯrˈôs קַתְרֹס zither שַׂבְּכָא֙ śabbᵊḵˌā שַׂבְּכָא sambuca פְּסַנְטֵרִ֔ין pᵊsanṭērˈîn פְּסַנְתֵּרִין psaltery וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole זְנֵ֣י zᵊnˈê זַן sort זְמָרָ֑א zᵊmārˈā זְמָר music for strings נָֽפְלִ֨ין nˈāfᵊlˌîn נפל fall כָּֽל־ kˈol- כֹּל whole עַֽמְמַיָּ֜א ʕˈammayyˈā עַם people אֻמַיָּ֣א ʔumayyˈā אֻמָּה nation וְ wᵊ וְ and לִשָּׁנַיָּ֗א liššānayyˈā לִשָּׁן tongue סָֽגְדִין֙ sˈāḡᵊḏîn סגד bow לְ lᵊ לְ to צֶ֣לֶם ṣˈelem צְלֵם statue דַּהֲבָ֔א dahᵃvˈā דְּהַב gold דִּ֥י dˌî דִּי [relative] הֲקֵ֖ים hᵃqˌêm קום stand נְבוּכַדְנֶצַּ֥ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:7. post haec igitur statim ut audierunt omnes populi sonitum tubae fistulae et citharae sambucae et psalterii et symphoniae et omnis generis musicorum cadentes omnes populi et tribus et linguae adoraverunt statuam auream quam constituerat Nabuchodonosor rexUpon this, therefore, at the time when all the people heard the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, all the nations, tribes, and languages fell down and adored the golden statue which king Nabuchodonosor had set up.
3:7. After this, therefore, as soon as all the people heard the sound of the trumpet, the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, all the peoples, tribes, and languages fell down and adored the gold statue, which king Nebuchadnezzar had set up.
3:7. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down [and] worshipped the golden image that Nebuchadnezzar the king had set up.
7. Therefore at that time, when all the peoples heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.
3:6 And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace:
3:6 А кто не падет и не поклонится, тотчас брошен будет в печь, раскаленную огнем.
3:7
καὶ και and; even
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ὅτε οτε when
ἤκουσαν ακουω hear
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
καὶ και and; even
παντὸς πας all; every
ἤχου ηχος noise; sound
μουσικῶν μουσικος musician
πίπτοντα πιπτω fall
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
φυλαὶ φυλη tribe
καὶ και and; even
γλῶσσαι γλωσσα tongue
προσεκύνησαν προσκυνεω worship
τῇ ο the
εἰκόνι εικων image
τῇ ο the
χρυσῇ χρυσεος of gold; golden
ἣν ος who; what
ἔστησε ιστημι stand; establish
Ναβουχοδονοσορ ναβουχοδονοσορ opposite; before
τούτου ουτος this; he
3:7
כָּ kā כְּ like
ל־ l- לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
דְּנָ֡ה dᵊnˈā דְּנָה this
בֵּהּ־ bēh- בְּ in
זִמְנָ֡א zimnˈā זְמָן time
כְּ kᵊ כְּ like
דִ֣י ḏˈî דִּי [relative]
שָֽׁמְעִ֣ין šˈāmᵊʕˈîn שׁמע hear
כָּֽל־ kˈol- כֹּל whole
עַמְמַיָּ֡א ʕammayyˈā עַם people
קָ֣ל qˈāl קָל voice
קַרְנָא֩ qarnˌā קֶרֶן horn
מַשְׁרֹ֨וקִיתָ֜א mašrˌôqîṯˈā מַשְׁרֹוקִי pipe
קַתְרֹ֤וסקיתרס
*qaṯrˈôs קַתְרֹס zither
שַׂבְּכָא֙ śabbᵊḵˌā שַׂבְּכָא sambuca
פְּסַנְטֵרִ֔ין pᵊsanṭērˈîn פְּסַנְתֵּרִין psaltery
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
זְנֵ֣י zᵊnˈê זַן sort
זְמָרָ֑א zᵊmārˈā זְמָר music for strings
נָֽפְלִ֨ין nˈāfᵊlˌîn נפל fall
כָּֽל־ kˈol- כֹּל whole
עַֽמְמַיָּ֜א ʕˈammayyˈā עַם people
אֻמַיָּ֣א ʔumayyˈā אֻמָּה nation
וְ wᵊ וְ and
לִשָּׁנַיָּ֗א liššānayyˈā לִשָּׁן tongue
סָֽגְדִין֙ sˈāḡᵊḏîn סגד bow
לְ lᵊ לְ to
צֶ֣לֶם ṣˈelem צְלֵם statue
דַּהֲבָ֔א dahᵃvˈā דְּהַב gold
דִּ֥י dˌî דִּי [relative]
הֲקֵ֖ים hᵃqˌêm קום stand
נְבוּכַדְנֶצַּ֥ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:7. post haec igitur statim ut audierunt omnes populi sonitum tubae fistulae et citharae sambucae et psalterii et symphoniae et omnis generis musicorum cadentes omnes populi et tribus et linguae adoraverunt statuam auream quam constituerat Nabuchodonosor rex
Upon this, therefore, at the time when all the people heard the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, all the nations, tribes, and languages fell down and adored the golden statue which king Nabuchodonosor had set up.
3:7. After this, therefore, as soon as all the people heard the sound of the trumpet, the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, all the peoples, tribes, and languages fell down and adored the gold statue, which king Nebuchadnezzar had set up.
3:7. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down [and] worshipped the golden image that Nebuchadnezzar the king had set up.
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Albert Barnes: Notes on the Bible - 1834
3:7: All the people, the nations, and the languages fell down ... - All excepting the Jews. An express exception is made in regard to them in the following verses, and it does not appear that any of them were present on this occasion. It would seem that only the "officers" had been summoned to be present, and it is not improbable that all the rest of the Jewish nation absented themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: when: Dan 3:10
all the people: Jer 51:7; Act 14:16; Jo1 5:19; Rev 12:9, Rev 13:3, Rev 13:8, Rev 13:14, Rev 17:8, Rev 19:20
John Gill
3:7 Therefore at that time,.... Such a severe edict being published, threatening with so terrible a punishment:
when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music; not only at Babylon, and that lived near the plain of Dura, but in all places where it was played:
all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up; what through love of music, the fear of the furnace, regard to superstition and idolatry, and to the king's command, men of all nations and languages gave it homage and worship.
Robert Jamieson, A. R. Fausset and David Brown
3:7 None of the Jews seem to have been present, except the officers, summoned specially.
3:73:7: Եւ եղեւ իբրեւ լուան ազգքն զձայն փողոյն՝ զսրընկին զտաւղի, եւ զնուագարանաց, եւ զամենայն ազգաց արուեստականաց, անկանէին ամենայն ազգքն եւ ազինք եւ լեզուք՝ եւ երկի՛ր պագանէին պատկերին ոսկւոյ զոր կանգնեաց արքայն Նաբուքոդոնոսոր։
7 Եւ այնպէս եղաւ, որ երբ ազգերը լսեցին փողի, սրնգի, տաւղի, նուագարանների եւ այլ տեսակի գործիքների ձայնը, բոլոր ազգերը, ժողովուրդները եւ լեզուները գետին էին ընկնում եւ երկրպագում ոսկեայ արձանին, որ կանգնեցրել էր Նաբուքոդոնոսոր արքան:
7 Ուստի երբ բոլոր ժողովուրդները փողին, սրինգին, քնարին, ջութակին, տաւիղին ու ամէն տեսակ նուագարաններուն ձայնը լսեցին, բոլոր ժողովուրդները, ազգերն ու լեզուները ինկան եւ Նաբուգոդոնոսորին կանգնեցուցած ոսկի արձանին երկրպագութիւն ըրին։
Եւ եղեւ իբրեւ լուան ազգքն զձայն փողոյն` զսրնգին, զտաւղի եւ զնուագարանաց, եւ զամենայն ազգաց արուեստականաց, անկանէին ամենայն ազգքն եւ ազինք եւ լեզուք, եւ երկիր պագանէին պատկերին ոսկւոյ զոր կանգնեաց արքայն Նաբուքոդոնոսոր:

3:7: Եւ եղեւ իբրեւ լուան ազգքն զձայն փողոյն՝ զսրընկին զտաւղի, եւ զնուագարանաց, եւ զամենայն ազգաց արուեստականաց, անկանէին ամենայն ազգքն եւ ազինք եւ լեզուք՝ եւ երկի՛ր պագանէին պատկերին ոսկւոյ զոր կանգնեաց արքայն Նաբուքոդոնոսոր։
7 Եւ այնպէս եղաւ, որ երբ ազգերը լսեցին փողի, սրնգի, տաւղի, նուագարանների եւ այլ տեսակի գործիքների ձայնը, բոլոր ազգերը, ժողովուրդները եւ լեզուները գետին էին ընկնում եւ երկրպագում ոսկեայ արձանին, որ կանգնեցրել էր Նաբուքոդոնոսոր արքան:
7 Ուստի երբ բոլոր ժողովուրդները փողին, սրինգին, քնարին, ջութակին, տաւիղին ու ամէն տեսակ նուագարաններուն ձայնը լսեցին, բոլոր ժողովուրդները, ազգերն ու լեզուները ինկան եւ Նաբուգոդոնոսորին կանգնեցուցած ոսկի արձանին երկրպագութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 Посему, когда все народы услышали звук трубы, свирели, цитры, цевницы, гуслей и всякого рода музыкальных орудий, то пали все народы, племена и языки, и поклонились золотому истукану, которого поставил Навуходоносор царь.
3:8 ἐν εν in ἐκείνῳ εκεινος that τῷ ο the καιρῷ καιρος season; opportunity προσελθόντες προσερχομαι approach; go ahead ἄνδρες ανηρ man; husband Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos διέβαλον διαβαλλω malign τοὺς ο the Ιουδαίους ιουδαιος Judean
3:8 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֤ל qᵒvˈēl קֳבֵל opposite דְּנָה֙ dᵊnˌā דְּנָה this בֵּהּ־ bēh- בְּ in זִמְנָ֔א zimnˈā זְמָן time קְרִ֖בוּ qᵊrˌivû קרב approach גֻּבְרִ֣ין guvrˈîn גְּבַר man כַּשְׂדָּאִ֑ין kaśdāʔˈîn כַּשְׂדָּי Chaldaean וַ wa וְ and אֲכַ֥לוּ ʔᵃḵˌalû אכל eat קַרְצֵיהֹ֖ון qarṣêhˌôn קְרַץ piece דִּ֥י dˌî דִּי [relative] יְהוּדָיֵֽא׃ yᵊhûḏāyˈē יְהוּדָי Jew
3:8. statimque et in ipso tempore accedentes viri chaldei accusaverunt IudaeosAnd presently at that very time some Chaldeans came and accused the Jews,
3:8. And soon, about the same time, some influential Chaldeans came and accused the Jews,
3:8. Wherefore at that time certain Chaldeans came near, and accused the Jews.
8. Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews.
3:7 Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down [and] worshipped the golden image that Nebuchadnezzar the king had set up:
3:7 Посему, когда все народы услышали звук трубы, свирели, цитры, цевницы, гуслей и всякого рода музыкальных орудий, то пали все народы, племена и языки, и поклонились золотому истукану, которого поставил Навуходоносор царь.
3:8
ἐν εν in
ἐκείνῳ εκεινος that
τῷ ο the
καιρῷ καιρος season; opportunity
προσελθόντες προσερχομαι approach; go ahead
ἄνδρες ανηρ man; husband
Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos
διέβαλον διαβαλλω malign
τοὺς ο the
Ιουδαίους ιουδαιος Judean
3:8
כָּ kā כְּ like
ל־ l- לְ to
קֳבֵ֤ל qᵒvˈēl קֳבֵל opposite
דְּנָה֙ dᵊnˌā דְּנָה this
בֵּהּ־ bēh- בְּ in
זִמְנָ֔א zimnˈā זְמָן time
קְרִ֖בוּ qᵊrˌivû קרב approach
גֻּבְרִ֣ין guvrˈîn גְּבַר man
כַּשְׂדָּאִ֑ין kaśdāʔˈîn כַּשְׂדָּי Chaldaean
וַ wa וְ and
אֲכַ֥לוּ ʔᵃḵˌalû אכל eat
קַרְצֵיהֹ֖ון qarṣêhˌôn קְרַץ piece
דִּ֥י dˌî דִּי [relative]
יְהוּדָיֵֽא׃ yᵊhûḏāyˈē יְהוּדָי Jew
3:8. statimque et in ipso tempore accedentes viri chaldei accusaverunt Iudaeos
And presently at that very time some Chaldeans came and accused the Jews,
3:8. And soon, about the same time, some influential Chaldeans came and accused the Jews,
3:8. Wherefore at that time certain Chaldeans came near, and accused the Jews.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Даниила на торжестве почему-то не было, но его друзья, оставаясь верными закону Моисееву (Исх 20:2-4), не исполнили приказания царя, о чем ему было доложено завидовавшим их возвышению халдеями. Друзья обвиняются в том, что богам царя не служат и поставленному им истукану не поклоняются. Первая половина доноса не требует непременно признания, что на торжестве открытия статуи находились изображения и других богов. Из факта непоклонения золотому истукану халдеи могли вывести общее заключение об отрицании друзьями всех вавилонских божеств. Построенное таким образом обвинение становилось особенно тяжелым. Поступок отроков являлся оскорблением не только вавилонских богов, но и самого Навуходоносора, от имени которого было издано нарушенное ими приказание. Отсюда вполне понятен его гнев.
Adam Clarke: Commentary on the Bible - 1831
3:8: Accused the Jews - That is, Shadrach, Meshach, and Abed-nego. The other Jews were left unnoticed; and probably at this time Daniel was too high to be touched; but we may rest assured that he was not found among these idolaters, see Dan 3:12.
Albert Barnes: Notes on the Bible - 1834
3:8: Wherefore at that time certain Chaldeans came near, and accused the Jews - It does not appear that they accused the Jews in general, but particularly Shadrach, Meshach, and Abednego, Dan 3:12. They were present on the occasion, being summoned with the other officers of the realm Dan 3:2, but they could not unite in the idolatrous worship. It has been frequently said that the whole thing was arranged, either by the king of his own accord, or by the instigation of their enemies, with a view to involve the Jews in difficulty, knowing that they could not conscientiously comply with the command to worship the image. But nothing of this kind appears in the narrative itself, It does not appear that the Jews were unpopular, or that there was any less disposition to show favor to them than to any other foreigners. They had been raised indeed to high offices, but there is no evidence that any office was conferred on them which it was not regarded as proper to confer on foreigners; nor is there any evidence that in the discharge of the duties of the office they had given occasion for a just accusation. The plain account is, that the king set up the image for other purposes, and with no malicious design toward them; that when summoned to be present with the other officers of the realm at the dedication of the image they obeyed the command; but that when the order was issued that they should render "religious homage" to the idol, every principle of their religion Rev_olted at it, and they refused. For the probable reasons why Daniel was not included in the number, see the note at Dan 3:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: and accused: Dan 6:12, Dan 6:13; Ezr 4:12-16; Est 3:6, Est 3:8, Est 3:9; Act 16:20-22, Act 17:6-8, Act 28:22; Pe1 4:3, Pe1 4:4
John Gill
3:8 Wherefore at that time certain Chaldeans came near,.... That is, to King Nebuchadnezzar, either in his palace at Babylon, or more likely in the plain of Dura:
and accused the Jews; particularly Shadrach, Meshach, and Abednego, as after mentioned, of not obeying the king's command, to worship the golden image: these Chaldeans at the time of adoration had their eyes upon the Jews, particularly those three men, to observe how they would behave; and as they stood up while the others fell down, they were easily observed; wherefore they immediately hasten to the king, to give this information against them; whose places of trust and honour they envied, and now hoped to be put into them in their place and if these were the Chaldeans, or some of them, whose lives these men had been the means of saving, as is probable, they acted a very ungrateful part. Should it be asked, how came these three men to be present? it may be answered, they came here in obedience to the king's orders, as his officers, who had summoned them to this place; which they judged their duty to do, though they determined not to worship his image, should he require it; or they came here on purpose to bear their testimony against such idolatry. No mention is made of Daniel; very probably he was not here; for what reasons cannot be said; however, no accusation is laid against him; perhaps he was too great to be meddled with, being high in the king's favour.
Robert Jamieson, A. R. Fausset and David Brown
3:8 accused the Jews--literally, "ate the rent limbs," or flesh of the Jews (compare Job 31:31; Ps 14:4; Ps 27:2; Jer 10:25). Not probably in general, but as Dan 3:12 states, Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does not appear. Probably he was in some distant part of the empire on state business, and the general summons (Dan 3:2) had not time to reach him before the dedication. Also, the Jews enemies found it more politic to begin by attacking Shadrach, Meshach, and Abed-nego, who were nearer at hand, and had less influence, before they proceeded to attack Daniel.
3:83:8: Յայնժամ մատեան արք Քաղդեացիք՝ եւ եղեն չարախօս զՀրէից առ Նաբուքոդոնոսորայ[12080], [12080] Ոմանք. Առ Նաբուքոդոնոսոր, (9) եւ ասեն. Արքա՛յ յաւիտեան կաց։
8 Այն ժամանակ մօտեցան քաղդէացի մարդիկ, Նաբուքոդոնոսորին չարախօսեցին հրեաների մասին եւ ասացին.
8 Այն ատեն քանի մը Քաղդէացի մարդիկ մօտեցան ու Հրեաներուն վրայով ամբաստանութիւն ըրին
Յայնժամ մատեան արք Քաղդէացիք եւ եղեն չարախօս զՀրէից առ Նաբուքոդոնոսորայ:

3:8: Յայնժամ մատեան արք Քաղդեացիք՝ եւ եղեն չարախօս զՀրէից առ Նաբուքոդոնոսորայ[12080],
[12080] Ոմանք. Առ Նաբուքոդոնոսոր, (9) եւ ասեն. Արքա՛յ յաւիտեան կաց։
8 Այն ժամանակ մօտեցան քաղդէացի մարդիկ, Նաբուքոդոնոսորին չարախօսեցին հրեաների մասին եւ ասացին.
8 Այն ատեն քանի մը Քաղդէացի մարդիկ մօտեցան ու Հրեաներուն վրայով ամբաստանութիւն ըրին
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3:83:8 В это самое время приступили некоторые из Халдеев и донесли на Иудеев.
3:9 καὶ και and; even ὑπολαβόντες υπολαμβανω take up; suppose εἶπον επω say; speak κύριε κυριος lord; master βασιλεῦ βασιλευς monarch; king εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ζῆθι ζαω live; alive
3:9 עֲנֹו֙ ʕᵃnˌô ענה answer וְ wᵊ וְ and אָ֣מְרִ֔ין ʔˈāmᵊrˈîn אמר say לִ li לְ to נְבוּכַדְנֶצַּ֖ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּ֑א malkˈā מֶלֶךְ king מַלְכָּ֖א malkˌā מֶלֶךְ king לְ lᵊ לְ to עָלְמִ֥ין ʕolmˌîn עָלַם eternity חֱיִֽי׃ ḥᵉʸˈî חיה live
3:9. dixeruntque Nabuchodonosor regi rex in aeternum viveAnd said to king Nabuchodonosor: O king, live for ever:
3:9. and they said to king Nebuchadnezzar, “O king, live forever.
3:9. They spake and said to the king Nebuchadnezzar, O king, live for ever.
9. They answered and said to Nebuchadnezzar the king, O king, live for ever.
3:8 Wherefore at that time certain Chaldeans came near, and accused the Jews:
3:8 В это самое время приступили некоторые из Халдеев и донесли на Иудеев.
3:9
καὶ και and; even
ὑπολαβόντες υπολαμβανω take up; suppose
εἶπον επω say; speak
κύριε κυριος lord; master
βασιλεῦ βασιλευς monarch; king
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ζῆθι ζαω live; alive
3:9
עֲנֹו֙ ʕᵃnˌô ענה answer
וְ wᵊ וְ and
אָ֣מְרִ֔ין ʔˈāmᵊrˈîn אמר say
לִ li לְ to
נְבוּכַדְנֶצַּ֖ר nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּ֑א malkˈā מֶלֶךְ king
מַלְכָּ֖א malkˌā מֶלֶךְ king
לְ lᵊ לְ to
עָלְמִ֥ין ʕolmˌîn עָלַם eternity
חֱיִֽי׃ ḥᵉʸˈî חיה live
3:9. dixeruntque Nabuchodonosor regi rex in aeternum vive
And said to king Nabuchodonosor: O king, live for ever:
3:9. and they said to king Nebuchadnezzar, “O king, live forever.
3:9. They spake and said to the king Nebuchadnezzar, O king, live for ever.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Wherefore at that time certain Chaldeans came near, and accused the Jews. 9 They spake and said to the king Nebuchadnezzar, O king, live for ever. 10 Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image: 11 And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. 12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. 13 Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. 14 Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? 15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? 16 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. 17 If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. 18 But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
It was strange that Shadrach, Meshach, and Abednego, would be present at this assembly, when, it is likely, they knew for what intent it was called together. Daniel, we may suppose, was absent, either his business calling him away or having leave from the king to withdraw, unless we suppose that he stood so high in the king's favour that none durst complain of him for his noncompliance. But why did not his companions keep out of the way? Surely because they would obey the king's orders as far as they could, and would be ready to bear a public testimony against this gross idolatry. They did not think it enough not to bow down to the image, but, being in office, thought themselves obliged to stand up against it, though it was the image which the king their master set up, and would be a golden image to those that worshipped it. Now,
I. Information is brought to the king by certain Chaldeans against these three gentlemen that they did not obey the king's edict, v. 8. Perhaps these Chaldeans that accused them were some of those magicians or astrologers that were particularly called Chaldeans (ch. ii. 2, 4) who bore a grudge to Daniel's companions for his sake, because he had eclipsed them, and so had these companions. They by their prayers had obtained the mercy which saved the lives of these Chaldeans, and, behold, how they requite them evil for good! for their love they are their adversaries. Thus Jeremiah stood before God, to speak good for those who afterwards dug a pit for his life, Jer. xviii. 20. We must not think it strange if we meet with such ungrateful men. Or perhaps they were such of the Chaldeans as expected the places to which they were advanced, and envied them their preferments; and who can stand before envy ? They appeal to the king himself concerning the edict, with all due respect to his majesty, and the usual compliment, O king! live forever (as if they aimed at nothing but his honour, and to serve his interest, when really they were putting him upon that which would endanger the ruin of him and his kingdom); they beg leave, 1. To put him in mind of the law he had lately made, That all manner of persons, without exception of nation or language, should fall down and worship this golden image; they put him in mind also of the penalty which by the law was to be inflicted upon recusants, that they were to be cast into the midst of the burning fiery furnace, v. 10, 11. It cannot be denied but that this was the law; whether a righteous law or no ought to be considered. 2. To inform him that these three men, Shadrach, Meshach, and Abednego, had not conformed to this edict, v. 12. It is probable that Nebuchadnezzar had no particular design to ensnare them in making the law, for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, that sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king the more against them, (1.) They put him in mind of the dignity to which the criminals had been preferred. Though they were Jews, foreigners, captives, men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon. It was therefore very ungrateful, and an insufferable piece of insolence, for them to disobey the king's command, when they had shared so much of the king's favour. And, besides, the high station they were in would make their refusal the more scandalous; it would be a bad example, and have a bad influence upon others; and therefore it was necessary that it should be severely animadverted upon. Thus princes that are incensed enough against innocent people commonly have but too many about them who do all they can to make them worse. (2.) They suggest that it was done maliciously, contumaciously, and in contempt of him and his authority: "They have set no regard upon thee; for they serve not the gods which thou servest, and which thou requirest them to serve, nor worship the golden image which thou hast set up."
II. These three pious Jews are immediately brought before the king, and arraigned and examined upon this information. Nebuchadnezzar fell into a great passion, and in his rage and fury commanded them to be seized, v. 13. How little was it the honour of this mighty prince that he had rule over so many nations when at the same time he had no rule over his own spirit, that there were so many who were subjects and captives to him when he was himself a perfect slave to his own brutish passions and led captive by them! How unfit was he to rule reasonable men who could not himself be ruled by reason! It needed not be a surprise to him to hear that these three men did not now serve his gods, for he knew very well they never had served them, and that their religion, which they had always adhered to, forbade them to do it. Nor had he any reason to think that they designed any contempt of his authority, for they had in all instances shown themselves respectful and dutiful to him as their prince. But it was especially unseasonable at this time, when he was in the midst of his devotions, dedicating his golden image, to be in such a rage and fury, and so much to discompose himself. The discretion of a man, one would think, should at least have deferred this anger. True devotion calms the spirit, quiets and meekens it; but superstition, and a devotion to false gods, inflame men's passions, inspire them with rage, and fury, and turn them into brutes. The wrath of a king is as the roaring of a lion; so was the wrath of this king; and yet, when he was in such a heat, these three men were brought before him, and appeared with an undaunted courage, and unshaken constancy.
III. The case is laid before them in short, and it is put to them whether they will comply or no. 1. The king asked them whether it was true that they had not worshipped the golden image when others did, v. 14. "Is it of purpose?" so some read it. "Was it designedly and deliberately done, or was it only through inadvertency, that you have not served my gods? What! you that I have nourished and brought up, that have been educated and maintained at my charge, that I have been so kind to and done so much for, you that have been in such reputation for wisdom, and therefore should better have known your duty to your prince; what! do not you serve my gods nor worship the golden image which I have set up?" Note, The faithfulness of God's servants to him has often been the wonder of their enemies and persecutors, who think it strange that they run not with them to the same excess of riot. 2. He was willing to admit them to a new trial; if they did on purpose not do it before, yet, it may be, upon second thoughts, they will change their minds; it is therefore repeated to them upon what terms they now stand, v. 15. (1.) The king is willing that music shall play again, only for their sakes, to soften them into a compliance; and if they will not, like the deaf adder, stop their ears, but will hearken to the voice of the charmers and will worship the golden image, well and good; their former omission shall be pardoned. But, (2.) The king is resolved, if they persist in their refusal, that they shall immediately be cast into the fiery furnace, and shall not have so much as an hour's reprieve. Thus does the matter lie in a little compass--Turn, or burn; and, because he knew they buoyed themselves up in their refusal with a confidence in their God, he insolently set him a defiance: "And who is that God that shall deliver you out of my hands? Let him, if he can." Now he forgot what he himself once owned, that their God was a God of gods and a Lord of kings, ch. ii. 47. Proud men are still ready to say, as Pharaoh, Who is the Lord that I should obey his voice? or, as Nebuchadnezzar, Who is the Lord, that I should fear his power?
IV. They give in their answer, which they all agree in, that they still adhere to their resolution not to worship the golden image, v. 16-18. We have here such an instance of fortitude and magnanimity as is scarcely to be paralleled. We call these the three children (and they were indeed young men), but we should rather call them the three champions, the first three of the worthies of God's kingdom among men. They did not break out into any intemperate heat or passion against those that did worship the golden image, did not insult or affront them; nor did they rashly thrust themselves upon the trial, or go out of their way to court martyrdom; but, when they were duly called to the fiery trial, they acquitted themselves bravely, with a conduct and courage that became sufferers for so good a cause. The king was not so daringly bad in making this idol, but they were as daringly good in witnessing against it. They keep their temper admirably well, do not call the king a tyrant or an idolater (the cause of God needs not the wrath of man), but, with an exemplary calmness and sedateness of mind, they deliberately give in their answer, which they resolve to abide by. Observe,
1. Their gracious and generous contempt of death, and the noble negligence with which they look upon the dilemma that they are put to: O Nebuchadnezzar! we are not careful to answer thee in this matter. They do not in sullenness deny him an answer, nor stand mute; but they tell him that they are in no care about it. There needs not an answer (so some read it); they are resolved not to comply, and the king is resolved they shall die if they do not; the matter therefore is determined, and why should it be disputed? But it is better read, "We want not an answer for thee, nor have it to seek, but come prepared." (1.) They needed no time to deliberate concerning the matter of their answer; for they did not in the least hesitate whether they should comply or no. It was a matter of life and death, and one would think they might have considered awhile before they had resolved; life is desirable, and death is dreadful. But when the sin and duty that were in the case were immediately determined by the letter of the second commandment, and no room was left to question what was right, the life and death that were in the case were not to be considered. Note, Those that would avoid sin must not parley with temptation. When that which we are allured or affrighted to is manifestly evil the motion is rather to be rejected with indignation and abhorrence than reasoned with; stand not to pause about it, but say, as Christ has taught us, Get thee behind me, Satan. (2.) They needed no time to contrive how they should word it. While they were advocates for God, and were called out to witness in his cause, they doubted not but it should be given them in that same hour what they should speak, Matt. x. 19. They were not contriving an evasive answer, when a direct answer was expected from them; no, nor would they seem to court the king not to insist upon it. Here is nothing in their answer that looks like compliment; they begin not, as their accusers did, with, O king! live for ever, no artful insinuation, ad captandam benevolentiam--to put him into a good humour, but every thing that is plain and downright: O Nebuchadnezzar! we are not careful to answer thee. Note, Those that make their duty their main care need not be careful concerning the event.
2. Their believing confidence in God and their dependence upon him, v. 17. It was this that enabled them to look with so much contempt upon death, death in pomp, death in all its terrors: they trusted in the living God, and by that faith chose rather to suffer than to sin; they therefore feared not the wrath of the king, but endured, because by faith they had an eye to him that is invisible (Heb. xi. 25, 27): "If it be so, if we are brought to this strait, if we must be thrown into the fiery furnace unless we serve thy gods, know then," (1.) "That though we worship not thy gods yet we are not atheists; there is a God whom we can call ours, to whom we faithfully adhere." (2.) "That we serve this God; we have devoted ourselves to his honour; we employ ourselves in his work, and depend upon him to protect us, provide for us, and reward us." (3.) "That we are well assured that this God is able to deliver us from the burning fiery furnace; whether he will or no, we are sure that he can either prevent our being cast into the furnace or rescue us out of it." Note, The faithful servants of God will find him a Master able to bear them out in his service, and to control and overrule all the powers that are armed against them. Lord, if thou wilt, thou canst. (4.) "That we have reason to hope he will deliver us," partly because, in such a vast appearance of idolaters, it would be very much for the honour of his great name to deliver them, and partly because Nebuchadnezzar had defied him to do it--Who is that God that shall deliver you? God sometimes appears wonderfully for the silencing of the blasphemies of the enemy, as well as for the answering of the prayers of his people, Ps. lxxiv. 18-22; Deut. xxxii. 27. "But, if he do not deliver us from the fiery furnace, he will deliver us out of thy hand." Nebuchadnezzar can but torment and kill the body, and after that, there is no more that he can do; then they are got out of his reach, delivered out of his hand. Note, Good thoughts of God, and a full assurance that he is with us while we are with him, will help very much to carry us through sufferings; and, if he be for us, we need not fear what man can do unto us; let him do his worst. God will deliver us either from death or in death.
3. Their firm resolution to adhere to their principles, whatever might be the consequence (v. 18): "But, if not, though God should not think fit to deliver us from the fiery furnace (which yet we know he can do), if he should suffer us to fall into thy hand, and fall by thy hand, yet be it known unto thee, O king! we will not serve these gods, though they are thy gods, nor worship this golden image, though thou thyself hast set it up." They are neither ashamed nor afraid to own their religion, and tell the king to his face that they do not fear him, they will not yield to him; had they consulted with flesh and blood, much might have been said to bring them to a compliance, especially when there was no other way of avoiding death, so great a death. (1.) They were not required to abjure their own God, or to renounce his worship, no, nor by any verbal profession or declaration to own this golden image to be a god, but only to bow down before it, which they might do with a secret reserve of their hearts for the God of Israel, inwardly detesting this idolatry, as Naaman bowed in the house of Rimmon. (2.) They were not to fall into a course of idolatry; it was but one single act that was required of them, which would be done in a minute, and the danger was over, and they might afterwards declare their sorrow for it. (3.) The king that commanded it had an absolute power; they were under it, not only as subjects, but as captives; and, if they did it, it was purely by coercion and duress, which would serve to excuse them. (4.) He had been their benefactor, had educated and preferred them, and in gratitude to him they ought to go as far as they could, though it were to strain a point, a point of conscience. (5.) They were now driven into a strange country, and to those that were so driven out it was, in effect, said, Go, and serve other gods, 1 Sam. xxvi. 19. It was taken for granted that in their disposition they would serve other gods, and it was made a part of the judgment, Deut. iv. 28. They might be excused if they should go down the stream, when it is so strong. (6.) Did not their kings, and their princes, and their fathers, yea, and their priests too, set up idols even in God's temple, and worship them there, and not only bow down to them, but erect altars, burn incense, and offer sacrifices, even their own children, to them? Did not all the ten tribes, for many ages, worship gods of gold at Dan and Bethel? And shall they be more precise than their fathers? Communis error facit jus--What all do must be right. (7.) If they should comply, they would save their lives and keep their places, and so be in a capacity to do a great deal of service to their brethren in Babylon, and to do it long; for they were young men, and rising men. But there is enough in that one word of God wherewith to answer and silence these and many more such like carnal reasonings: Thou shalt not bow down thyself to any images, nor worship them. They know they must obey God rather than man; they must rather suffer than sin, and must not do evil that good may come. And therefore none of these things move them; they are resolved rather to die in their integrity than live in their iniquity. While their brethren, who yet remained in their own land, were worshipping images by choice, they in Babylon would not be brought to it by constraint, but, as if they were good by antiperistasis, were most zealous against idolatry in an idolatrous country. And truly, all things considered, the saving of them from this sinful compliance was as great a miracle in the kingdom of grace as the saving of them out of the fiery furnace was in the kingdom of nature. These were those who formerly resolved not to defile themselves with the king's meat, and now they as bravely resolve not to defile themselves with his gods. Note, A stedfast self-denying adherence to God and duty in less instances will qualify and prepare us for the like in greater. And in this we must be resolute, never, under any pretence whatsoever, to worship images, or to say "A confederacy" with those that do so.
Albert Barnes: Notes on the Bible - 1834
3:9: O king, live for ever - A customary form of address to a monarch, implying that long life was regarded as an eminent blessing. See the notes at Dan 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: king: Dan 3:4, Dan 3:5
O King: Dan 2:4, Dan 5:10, Dan 6:6, Dan 6:21; Rom 13:7
John Gill
3:9 They spake and said to Nebuchadnezzar,.... Having got access unto him, and within his hearing, they expressed themselves in the following manner:
O king, live for ever; this they said to show their fidelity and hearty attachment to him, and their regard to his welfare, and the continuance of his life; and the rather to ingratiate themselves into his affections, and gain audience of him; See Gill on Dan 2:4.
Robert Jamieson, A. R. Fausset and David Brown
3:9 live for ever--A preface of flattery is closely akin to the cruelty that follows. So Acts 24:2-3, &c., Tertullus in accusing Paul before Felix.
3:93:9: եւ ասեն. Ա՛րքայ՝ յաւիտեա՛ն կեաց.
9 «Արքա՛յ, թող քո կեանքը յաւիտեան լինի,
9 Եւ Նաբուգոդոնոսոր թագաւորին խօսեցան ու ըսին. «Ո՛վ թագաւոր, յաւիտեան ո՛ղջ կեցիր.
եւ ասեն. Արքայ, յաւիտեան կեաց:

3:9: եւ ասեն. Ա՛րքայ՝ յաւիտեա՛ն կեաց.
9 «Արքա՛յ, թող քո կեանքը յաւիտեան լինի,
9 Եւ Նաբուգոդոնոսոր թագաւորին խօսեցան ու ըսին. «Ո՛վ թագաւոր, յաւիտեան ո՛ղջ կեցիր.
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 Они сказали царю Навуходоносору: царь, вовеки живи!
3:10 σύ συ you βασιλεῦ βασιλευς monarch; king προσέταξας προστασσω ordain; order καὶ και and; even ἔκρινας κρινω judge; decide ἵνα ινα so; that πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἂν αν perhaps; ever ἀκούσῃ ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet καὶ και and; even παντὸς πας all; every ἤχου ηχος noise; sound μουσικῶν μουσικος musician πεσὼν πιπτω fall προσκυνήσῃ προσκυνεω worship τῇ ο the εἰκόνι εικων image τῇ ο the χρυσῇ χρυσεος of gold; golden
3:10 אַ֣נְתְּאנתה *ʔˈant אַנְתָּה you מַלְכָּא֮ malkā מֶלֶךְ king שָׂ֣מְתָּ śˈāmᵊttā שׂים place טְּעֵם֒ ṭṭᵊʕˌēm טְעֵם sense דִּ֣י dˈî דִּי [relative] כָל־ ḵol- כֹּל whole אֱנָ֡שׁ ʔᵉnˈāš אֱנָשׁ mankind דִּֽי־ dˈî- דִּי [relative] יִשְׁמַ֡ע yišmˈaʕ שׁמע hear קָ֣ל qˈāl קָל voice קַרְנָ֣א qarnˈā קֶרֶן horn מַ֠שְׁרֹקִיתָא mašrōqîṯˌā מַשְׁרֹוקִי pipe קַתְרֹ֨וסקיתרס *qaṯrˌôs קַתְרֹס zither שַׂבְּכָ֤א śabbᵊḵˈā שַׂבְּכָא sambuca פְסַנְתֵּרִין֙ fᵊsantērîn פְּסַנְתֵּרִין psaltery וְו *wᵊ וְ and סוּפֹּ֣נְיָ֔הסיפניה *sûppˈōnᵊyˈā סוּמְפֹּנְיָה symphony וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole זְנֵ֣י zᵊnˈê זַן sort זְמָרָ֑א zᵊmārˈā זְמָר music for strings יִפֵּ֥ל yippˌēl נפל fall וְ wᵊ וְ and יִסְגֻּ֖ד yisgˌuḏ סגד bow לְ lᵊ לְ to צֶ֥לֶם ṣˌelem צְלֵם statue דַּהֲבָֽא׃ dahᵃvˈā דְּהַב gold
3:10. tu rex posuisti decretum ut omnis homo qui audierit sonitum tubae fistulae et citharae sambucae et psalterii et symphoniae et universi generis musicorum prosternat se et adoret statuam aureamThou, O king, hast made a decree, that every man that shall hear the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, shall prostrate himself, and adore the golden statue:
3:10. You, O king, have established a decree, so that every man who might hear the sound of the trumpet, the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, will prostrate himself and adore the gold statue.
3:10. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image:
10. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image:
3:9 They spake and said to the king Nebuchadnezzar, O king, live for ever:
3:9 Они сказали царю Навуходоносору: царь, вовеки живи!
3:10
σύ συ you
βασιλεῦ βασιλευς monarch; king
προσέταξας προστασσω ordain; order
καὶ και and; even
ἔκρινας κρινω judge; decide
ἵνα ινα so; that
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἂν αν perhaps; ever
ἀκούσῃ ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
καὶ και and; even
παντὸς πας all; every
ἤχου ηχος noise; sound
μουσικῶν μουσικος musician
πεσὼν πιπτω fall
προσκυνήσῃ προσκυνεω worship
τῇ ο the
εἰκόνι εικων image
τῇ ο the
χρυσῇ χρυσεος of gold; golden
3:10
אַ֣נְתְּאנתה
*ʔˈant אַנְתָּה you
מַלְכָּא֮ malkā מֶלֶךְ king
שָׂ֣מְתָּ śˈāmᵊttā שׂים place
טְּעֵם֒ ṭṭᵊʕˌēm טְעֵם sense
דִּ֣י dˈî דִּי [relative]
כָל־ ḵol- כֹּל whole
אֱנָ֡שׁ ʔᵉnˈāš אֱנָשׁ mankind
דִּֽי־ dˈî- דִּי [relative]
יִשְׁמַ֡ע yišmˈaʕ שׁמע hear
קָ֣ל qˈāl קָל voice
קַרְנָ֣א qarnˈā קֶרֶן horn
מַ֠שְׁרֹקִיתָא mašrōqîṯˌā מַשְׁרֹוקִי pipe
קַתְרֹ֨וסקיתרס
*qaṯrˌôs קַתְרֹס zither
שַׂבְּכָ֤א śabbᵊḵˈā שַׂבְּכָא sambuca
פְסַנְתֵּרִין֙ fᵊsantērîn פְּסַנְתֵּרִין psaltery
וְו
*wᵊ וְ and
סוּפֹּ֣נְיָ֔הסיפניה
*sûppˈōnᵊyˈā סוּמְפֹּנְיָה symphony
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
זְנֵ֣י zᵊnˈê זַן sort
זְמָרָ֑א zᵊmārˈā זְמָר music for strings
יִפֵּ֥ל yippˌēl נפל fall
וְ wᵊ וְ and
יִסְגֻּ֖ד yisgˌuḏ סגד bow
לְ lᵊ לְ to
צֶ֥לֶם ṣˌelem צְלֵם statue
דַּהֲבָֽא׃ dahᵃvˈā דְּהַב gold
3:10. tu rex posuisti decretum ut omnis homo qui audierit sonitum tubae fistulae et citharae sambucae et psalterii et symphoniae et universi generis musicorum prosternat se et adoret statuam auream
Thou, O king, hast made a decree, that every man that shall hear the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, shall prostrate himself, and adore the golden statue:
3:10. You, O king, have established a decree, so that every man who might hear the sound of the trumpet, the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, will prostrate himself and adore the gold statue.
3:10. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:10: Thou, O king, hast made a decree ... - See Dan 3:4-5. As the decree included "every man" who heard the sound of the music, it of course embraced the Jews, whatever religious scruples they might have. Whether their scruples, however, were known at the time is not certain; or whether they would have been regarded if known, is no more certain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: hast made: Dan 3:4-7, Dan 6:12; Exo 1:16, Exo 1:22; Est 3:12-14; Psa 94:20; Ecc 3:16; Isa 10:1; Joh 11:57; Rev 13:16, Rev 13:17
the cornet: Exo 15:20, Exo 15:21, Exo 32:18, Exo 32:19; Ch1 15:16, Ch1 15:28, Ch1 16:5, Ch1 16:6, Ch1 25:1-6; Ch2 29:25; Psa 81:1-3, Psa 92:1-3, Psa 149:3, Psa 149:4, Psa 150:3-6; Amo 6:5
John Gill
3:10 Thou, O king, hast made a decree,.... According to his own mind and will, and which he had published as such to his subjects:
that every man; let him be who he will, high or low, rich or poor, in whatsoever station or condition:
that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music; such as had been just then blown or played on:
shall fall down and worship the golden image; which the king had ordered to be made and set up, and now dedicated, and had been worshipped by men of all ranks.
3:103:10: դու հրաման ետուր ամենայն մարդոյ՝ որ լսիցէ զձայն փողոյ՝ զսրընկի՝ եւ զքնարի՝ եւ զտաւղի՝ եւ զնուագարանաց. եւ զամենայն ազգաց արուեստականաց.
10 դու հրամայեցիր, որ ամէն մարդ, երբ լսի փողի, սրնգի, քնարի, տաւղի, նուագարանների ու բոլոր տեսակի գործիքների ձայնը,
10 Դո՛ւն, ո՛վ թագաւոր, հրաման ըրիր որ ամէն մարդ որ փողին, սրինգին, քնարին, ջութակին, տաւիղին, տիկին եւ ամէն տեսակ նուագարաններուն ձայնը լսէ, իյնայ ու ոսկի արձանին երկրպագութիւն ընէ
դու հրաման ետուր ամենայն մարդոյ որ լսիցէ զձայն փողոյ, զսրնգի եւ զքնարի եւ զտաւղի եւ զնուագարանաց, եւ զամենայն ազգաց արուեստականաց[33]:

3:10: դու հրաման ետուր ամենայն մարդոյ՝ որ լսիցէ զձայն փողոյ՝ զսրընկի՝ եւ զքնարի՝ եւ զտաւղի՝ եւ զնուագարանաց. եւ զամենայն ազգաց արուեստականաց.
10 դու հրամայեցիր, որ ամէն մարդ, երբ լսի փողի, սրնգի, քնարի, տաւղի, նուագարանների ու բոլոր տեսակի գործիքների ձայնը,
10 Դո՛ւն, ո՛վ թագաւոր, հրաման ըրիր որ ամէն մարդ որ փողին, սրինգին, քնարին, ջութակին, տաւիղին, տիկին եւ ամէն տեսակ նուագարաններուն ձայնը լսէ, իյնայ ու ոսկի արձանին երկրպագութիւն ընէ
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 Ты, царь, дал повеление, чтобы каждый человек, который услышит звук трубы, свирели, цитры, цевницы, гуслей и симфонии и всякого рода музыкальных орудий, пал и поклонился золотому истукану;
3:11 καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever μὴ μη not πεσὼν πιπτω fall προσκυνήσῃ προσκυνεω worship ἐμβληθήσεται εμβαλλω inject; cast in εἰς εις into; for τὴν ο the κάμινον καμινος furnace τοῦ ο the πυρὸς πυρ fire τὴν ο the καιομένην καιω burn
3:11 וּ û וְ and מַן־ man- מַן who דִּי־ dî- דִּי [relative] לָ֥א lˌā לָא not יִפֵּ֖ל yippˌēl נפל fall וְ wᵊ וְ and יִסְגֻּ֑ד yisgˈuḏ סגד bow יִתְרְמֵ֕א yiṯrᵊmˈē רמה throw לְ lᵊ לְ to גֹֽוא־ ḡˈô- גֹּוא interior אַתּ֥וּן ʔattˌûn אַתּוּן furnace נוּרָ֖א nûrˌā נוּר fire יָקִֽדְתָּֽא׃ yāqˈiḏtˈā יקד burn
3:11. si quis autem non procidens adoraverit mittatur in fornacem ignis ardentemAnd that if any man shall not fall down and adore, he should be cast into a furnace of burning fire.
3:11. But if any man will not fall down and adore, he would be cast into a furnace of burning fire.
3:11. And whoso falleth not down and worshippeth, [that] he should be cast into the midst of a burning fiery furnace.
11. and whoso falleth not down and worshippeth, shall be cast into the midst of a burning fiery furnace.
3:10 Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image:
3:10 Ты, царь, дал повеление, чтобы каждый человек, который услышит звук трубы, свирели, цитры, цевницы, гуслей и симфонии и всякого рода музыкальных орудий, пал и поклонился золотому истукану;
3:11
καὶ και and; even
ὃς ος who; what
ἂν αν perhaps; ever
μὴ μη not
πεσὼν πιπτω fall
προσκυνήσῃ προσκυνεω worship
ἐμβληθήσεται εμβαλλω inject; cast in
εἰς εις into; for
τὴν ο the
κάμινον καμινος furnace
τοῦ ο the
πυρὸς πυρ fire
τὴν ο the
καιομένην καιω burn
3:11
וּ û וְ and
מַן־ man- מַן who
דִּי־ dî- דִּי [relative]
לָ֥א lˌā לָא not
יִפֵּ֖ל yippˌēl נפל fall
וְ wᵊ וְ and
יִסְגֻּ֑ד yisgˈuḏ סגד bow
יִתְרְמֵ֕א yiṯrᵊmˈē רמה throw
לְ lᵊ לְ to
גֹֽוא־ ḡˈô- גֹּוא interior
אַתּ֥וּן ʔattˌûn אַתּוּן furnace
נוּרָ֖א nûrˌā נוּר fire
יָקִֽדְתָּֽא׃ yāqˈiḏtˈā יקד burn
3:11. si quis autem non procidens adoraverit mittatur in fornacem ignis ardentem
And that if any man shall not fall down and adore, he should be cast into a furnace of burning fire.
3:11. But if any man will not fall down and adore, he would be cast into a furnace of burning fire.
3:11. And whoso falleth not down and worshippeth, [that] he should be cast into the midst of a burning fiery furnace.
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John Gill
3:11 And whoso falleth not down and worshippeth,.... The image; the above is the decree, this that follows the sanction of it:
that he should be cast into the midst of the burning fiery furnace; See Gill on Dan 3:6.
3:113:11: եւ որ ո՛չն անկեալ երկիրպագանիցէ պատկերին ոսկւոյ՝ անկցի ՚ի հնոց հրո՛յն բորբոքելոյ[12081]։ [12081] Ոմանք. Եւ որ ոչ երկիրպագա՛՛։
11 գետին ընկնի ու երկրպագի ոսկեայ արձանին, իսկ նա, ով այդպէս չի անի, պիտի նետուի բորբոքուած կրակի հնոցը:
11 Եւ ո՛վ որ չիյնայ ու երկրպագութիւն չընէ, բորբոքած կրակի հնոցին մէջ նետուի։
եւ որ ոչ անկեալ երկիր պագանիցէ պատկերին ոսկւոյ, անկցի ի հնոց հրոյն բորբոքելոյ:

3:11: եւ որ ո՛չն անկեալ երկիրպագանիցէ պատկերին ոսկւոյ՝ անկցի ՚ի հնոց հրո՛յն բորբոքելոյ[12081]։
[12081] Ոմանք. Եւ որ ոչ երկիրպագա՛՛։
11 գետին ընկնի ու երկրպագի ոսկեայ արձանին, իսկ նա, ով այդպէս չի անի, պիտի նետուի բորբոքուած կրակի հնոցը:
11 Եւ ո՛վ որ չիյնայ ու երկրպագութիւն չընէ, բորբոքած կրակի հնոցին մէջ նետուի։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 а кто не падет и не поклонится, тот должен быть брошен в печь, раскаленную огнем.
3:12 εἰσὶ ειμι be δέ δε though; while τινες τις anyone; someone ἄνδρες ανηρ man; husband Ιουδαῖοι ιουδαιος Judean οὓς ος who; what κατέστησας καθιστημι establish; appoint ἐπὶ επι in; on τῆς ο the χώρας χωρα territory; estate τῆς ο the Βαβυλωνίας βαβυλωνια the ἄνθρωποι ανθρωπος person; human ἐκεῖνοι εκεινος that οὐκ ου not ἐφοβήθησάν φοβεω afraid; fear σου σου of you; your τὴν ο the ἐντολὴν εντολη direction; injunction καὶ και and; even τῷ ο the εἰδώλῳ ειδωλον idol σου σου of you; your οὐκ ου not ἐλάτρευσαν λατρευω employed by καὶ και and; even τῇ ο the εἰκόνι εικων image σου σου of you; your τῇ ο the χρυσῇ χρυσεος of gold; golden ᾗ ος who; what ἔστησας ιστημι stand; establish οὐ ου not προσεκύνησαν προσκυνεω worship
3:12 אִיתַ֞י ʔîṯˈay אִיתַי existence גֻּבְרִ֣ין guvrˈîn גְּבַר man יְהוּדָאיִ֗ן yᵊhûḏāyˈin יְהוּדָי Jew דִּֽי־ dˈî- דִּי [relative] מַנִּ֤יתָ mannˈîṯā מנה count יָתְהֹון֙ yāṯᵊhôn יָת [nota accusativi] עַל־ ʕal- עַל upon עֲבִידַת֙ ʕᵃvîḏˌaṯ עֲבִידַה work מְדִינַ֣ת mᵊḏînˈaṯ מְדִינָה province בָּבֶ֔ל bāvˈel בָּבֶל Babylon שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man אִלֵּ֗ךְ ʔillˈēḵ אִלֵּךְ these לָא־ lā- לָא not שָׂ֨מֽוּ śˌāmˈû שׂים place עֲלָ֤ךְעליך *ʕᵃlˈāḵ עַל upon מַלְכָּא֙ malkˌā מֶלֶךְ king טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense לֵֽל *lˈē לְ to אלָהָךְ֙אלהיך *ʔlāhāḵ אֱלָהּ god לָ֣א lˈā לָא not פָלְחִ֔ין folḥˈîn פלח serve וּ û וְ and לְ lᵊ לְ to צֶ֧לֶם ṣˈelem צְלֵם statue דַּהֲבָ֛א dahᵃvˈā דְּהַב gold דִּ֥י dˌî דִּי [relative] הֲקֵ֖ימְתָּ hᵃqˌêmᵊttā קום stand לָ֥א lˌā לָא not סָגְדִֽין׃ ס sāḡᵊḏˈîn . s סגד bow
3:12. sunt ergo viri iudaei quos constituisti super opera regionis Babyloniae Sedrac Misac et Abdenago viri isti contempserunt rex decretum tuum deos tuos non colunt et statuam auream quam erexisti non adorantNow there are certain Jews, whom thou hast set over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have slighted thy decree: they worship not thy gods, nor do they adore the golden statue which thou hast set up.
3:12. Yet there are influential Jews, whom you have appointed over the works of the region of Babylon, Shadrach, Meshach, and Abednego. These men, O king, have scorned your decree. They do not worship your gods, and they do not adore the gold statue which you have raised up.”
3:12. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
12. There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
3:11 And whoso falleth not down and worshippeth, [that] he should be cast into the midst of a burning fiery furnace:
3:11 а кто не падет и не поклонится, тот должен быть брошен в печь, раскаленную огнем.
3:12
εἰσὶ ειμι be
δέ δε though; while
τινες τις anyone; someone
ἄνδρες ανηρ man; husband
Ιουδαῖοι ιουδαιος Judean
οὓς ος who; what
κατέστησας καθιστημι establish; appoint
ἐπὶ επι in; on
τῆς ο the
χώρας χωρα territory; estate
τῆς ο the
Βαβυλωνίας βαβυλωνια the
ἄνθρωποι ανθρωπος person; human
ἐκεῖνοι εκεινος that
οὐκ ου not
ἐφοβήθησάν φοβεω afraid; fear
σου σου of you; your
τὴν ο the
ἐντολὴν εντολη direction; injunction
καὶ και and; even
τῷ ο the
εἰδώλῳ ειδωλον idol
σου σου of you; your
οὐκ ου not
ἐλάτρευσαν λατρευω employed by
καὶ και and; even
τῇ ο the
εἰκόνι εικων image
σου σου of you; your
τῇ ο the
χρυσῇ χρυσεος of gold; golden
ᾗ ος who; what
ἔστησας ιστημι stand; establish
οὐ ου not
προσεκύνησαν προσκυνεω worship
3:12
אִיתַ֞י ʔîṯˈay אִיתַי existence
גֻּבְרִ֣ין guvrˈîn גְּבַר man
יְהוּדָאיִ֗ן yᵊhûḏāyˈin יְהוּדָי Jew
דִּֽי־ dˈî- דִּי [relative]
מַנִּ֤יתָ mannˈîṯā מנה count
יָתְהֹון֙ yāṯᵊhôn יָת [nota accusativi]
עַל־ ʕal- עַל upon
עֲבִידַת֙ ʕᵃvîḏˌaṯ עֲבִידַה work
מְדִינַ֣ת mᵊḏînˈaṯ מְדִינָה province
בָּבֶ֔ל bāvˈel בָּבֶל Babylon
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man
אִלֵּ֗ךְ ʔillˈēḵ אִלֵּךְ these
לָא־ lā- לָא not
שָׂ֨מֽוּ śˌāmˈû שׂים place
עֲלָ֤ךְעליך
*ʕᵃlˈāḵ עַל upon
מַלְכָּא֙ malkˌā מֶלֶךְ king
טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense
לֵֽל
*lˈē לְ to
אלָהָךְ֙אלהיך
*ʔlāhāḵ אֱלָהּ god
לָ֣א lˈā לָא not
פָלְחִ֔ין folḥˈîn פלח serve
וּ û וְ and
לְ lᵊ לְ to
צֶ֧לֶם ṣˈelem צְלֵם statue
דַּהֲבָ֛א dahᵃvˈā דְּהַב gold
דִּ֥י dˌî דִּי [relative]
הֲקֵ֖ימְתָּ hᵃqˌêmᵊttā קום stand
לָ֥א lˌā לָא not
סָגְדִֽין׃ ס sāḡᵊḏˈîn . s סגד bow
3:12. sunt ergo viri iudaei quos constituisti super opera regionis Babyloniae Sedrac Misac et Abdenago viri isti contempserunt rex decretum tuum deos tuos non colunt et statuam auream quam erexisti non adorant
Now there are certain Jews, whom thou hast set over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have slighted thy decree: they worship not thy gods, nor do they adore the golden statue which thou hast set up.
3:12. Yet there are influential Jews, whom you have appointed over the works of the region of Babylon, Shadrach, Meshach, and Abednego. These men, O king, have scorned your decree. They do not worship your gods, and they do not adore the gold statue which you have raised up.”
3:12. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
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Albert Barnes: Notes on the Bible - 1834
3:12: There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego - Dan 2:49. It is quite remarkable that the name of Daniel does not occur in the record of this transaction, and that he does not appear to have been involved in the difficulty. Why he was not cannot now be certainly known. We may be sure that he would not join in the worship of the idol, and yet it would seem, as Nebuchadnezzar had summoned all the high officers of the realm to be present Dan 3:2, that he must have been summoned also. The conjecture of Prideaux (Con. I. 222) is not improbable, that he occupied a place of so much influence and authority, and enjoyed in so high degree the favor of the king, that they did not think it prudent to begin with him, but rather preferred at first to bring the accusation against subordinate officers. If they were condemned and punished, consistency might require that he should be punished also. If he had been involved at first in the accusation, his high rank, and his favor with the king, might have screened them all from punishment. It is possible, however, that Daniel was absent on the occasion of the dedication of the image. It should be remembered that perhaps some eighteen years had elapsed since the transaction referred to in Dan. 2 occurred (see the notes at Dan 3:1), and Daniel may have been employed in some remote part of the empire on public business. Compare Introduction to the chapter, Section I. VIII.
These men, O king, have not regarded thee - Margin, "set no regard upon." Literally, "they have not placed toward thee the decree;" that is, they have not made any account of it; they have paid no attention to it.
They serve not thy gods - Perhaps it was inferred from the fact that they would not pay religious homage to "this" idol, that they did not serve the gods at all that were acknowledged by the king; or possibly this may have been known from what had occurred before. It may have been well understood in Babylon, that the Hebrews worshipped Jehovah only. Now, however, a case had occurred which was a "test" case, whether they would on any account render homage to the idols that were worshipped in Babylon. In their refusal to worship the idol, it seemed much to aggravate the offence, and made the charge much more serious, that they did not acknowledge "any" of the gods that were worshipped in Babylon. It was easy, therefore, to persuade the king that they had arrayed themselves against the fundamental laws of the realm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: certain: Dan 2:49, Dan 6:13; Sa1 18:7-11; Est 3:8; Pro 27:4; Ecc 4:4
not regarded thee: Chal, set no regard upon thee, Act 5:28, Act 17:7
Geneva 1599
3:12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, (e) Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
(e) It seems that they named not Daniel, because he was greatly in the king's favour, thinking if these three had been destroyed, they might have had better occasion to accuse Daniel. And this declares that this policy of erecting this image was invented by the malicious flatterers who sought nothing but the destruction of the Jews, whom they accused of rebellion and ingratitude.
John Gill
3:12 There are certain Jews,.... Men, by birth, by nation, and religion, despicable, foreigners, exiles, and captives; this they observe by way of contempt, and tacitly suggest that they were never worthy of the king's regard, and improper persons to be put in places of profit and trust, and that the king had done a wrong thing in advancing them:
whom thou hast set over the affairs of the province of Babylon; not to see that the streets, ways, and walls, were kept in order, as Saadiah observes; for this is mentioned as an aggravation of their crime, that, being set in such high places, should be guilty of such ingratitude to the king, and set such a bad example to his subjects:
Shadrach, Meshach, and Abednego; by name; they say nothing of the common people of the Jews, who either were not present, being employed in a servile manner, or were below their notice; nor of Daniel, who was above them, and out of their reach, and whom the king himself, as Aben Ezra observes, had ordered an oblation to be offered to; or perhaps he was not there, being sick, or on the king's business elsewhere; for that he was present, and worshipped, can never be imagined by any that know his character. The Jews, who do not show all the respect that is due unto Daniel, say (n) some very idle and foolish things of him, as reasons why he was not present at this time. It is asked,
"where did Daniel go? says Rab, to dig a large river in Tiberias; some copies read, in a mountain; but Samuel says, to fetch the seed of herbs, food for beasts; and R. Jochanan says, to fetch swine from Alexandria in Egypt there were three in the consultation about his absence at this time, the holy blessed God, Nebuchadnezzar, and Daniel himself. The holy blessed God said, let Daniel be gone, that it may not be said, they (the three children) were delivered by his merits; Daniel said, I will be gone from hence, that I may not fulfil that, "the graven images of their gods shall ye burn"; Nebuchadnezzar said, let Daniel be absent, that it may not be said he burnt his God in the fire.''
These men, O king, have not regarded thee; showed no respect to his person and authority; they disobeyed his orders, and were guilty of rebellion against him, and contempt of majesty: the proof follows,
they serve not thy gods; whom the king and the nation worshipped, as Bel, Nebo, Merodach, and others:
nor worship the golden image, which thou hast set up; they did not bow down to it, in reverence of it, as had been ordered; this they knew would he most provoking to the king.
(n) T. Bab. Sanhedrin, fol. 93. 1.
Robert Jamieson, A. R. Fausset and David Brown
3:12 serve not thy gods--not only not the golden image, but also not any of Nebuchadnezzar's gods.
3:123:12: Արդ՝ ե՛ն աստ ա՛րք Հրէայք՝ զորս կացուցեր ՚ի վերայ գործոց աշխարհիս Բաբելացւոց, Սեդրաք, Միսաք, եւ Աբեդնագով. որ ո՛չ հնազանդեցան հրամանի քում ա՛րքայ. եւ զդիս քո ո՛չ պաշտեն, եւ պատկերիդ ոսկւոյ զոր կանգնեցեր՝ երկիր ո՛չ պագանեն։
12 Արդ, այստեղ կան հրեայ մարդիկ, որոնց դու նշանակեցիր Բաբելոնի գործերի վրայ՝ Սեդրակը, Միսակը եւ Աբեդնագովը, որոնք չհնազանդուեցին քո հրամանին, արքա՛յ. նրանք չեն պաշտում քո աստուածները, չեն երկրպագում քո կանգնեցրած այդ ոսկէ արձանին:
12 Քանի մը Հրեայ մարդիկ կան, որոնք դուն Բաբելոնի գաւառին գործերուն վրայ դրիր, այսինքն Սեդրաքը, Միսաքն ու Աբեդնագովը, այս մարդիկը քեզ բանի տեղ չեն դներ, ո՛վ թագաւոր. քու աստուածներդ չեն պաշտեր եւ քու ոսկի արձանիդ երկրպագութիւն չեն ըներ»։
Արդ են աստ արք Հրեայք, զորս կացուցեր ի վերայ գործոց աշխարհիս Բաբելացւոց, Սեդրաք, Միսաք եւ Աբեդնագով, որ ոչ հնազանդեցան հրամանի քում, արքայ, եւ զդիս քո ոչ պաշտեն, եւ պատկերիդ ոսկւոյ զոր կանգնեցեր` երկիր ոչ պագանեն:

3:12: Արդ՝ ե՛ն աստ ա՛րք Հրէայք՝ զորս կացուցեր ՚ի վերայ գործոց աշխարհիս Բաբելացւոց, Սեդրաք, Միսաք, եւ Աբեդնագով. որ ո՛չ հնազանդեցան հրամանի քում ա՛րքայ. եւ զդիս քո ո՛չ պաշտեն, եւ պատկերիդ ոսկւոյ զոր կանգնեցեր՝ երկիր ո՛չ պագանեն։
12 Արդ, այստեղ կան հրեայ մարդիկ, որոնց դու նշանակեցիր Բաբելոնի գործերի վրայ՝ Սեդրակը, Միսակը եւ Աբեդնագովը, որոնք չհնազանդուեցին քո հրամանին, արքա՛յ. նրանք չեն պաշտում քո աստուածները, չեն երկրպագում քո կանգնեցրած այդ ոսկէ արձանին:
12 Քանի մը Հրեայ մարդիկ կան, որոնք դուն Բաբելոնի գաւառին գործերուն վրայ դրիր, այսինքն Սեդրաքը, Միսաքն ու Աբեդնագովը, այս մարդիկը քեզ բանի տեղ չեն դներ, ո՛վ թագաւոր. քու աստուածներդ չեն պաշտեր եւ քու ոսկի արձանիդ երկրպագութիւն չեն ըներ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12 Есть мужи Иудейские, которых ты поставил над делами страны Вавилонской: Седрах, Мисах и Авденаго; эти мужи не повинуются повелению твоему, царь, богам твоим не служат и золотому истукану, которого ты поставил, не поклоняются.
3:13 τότε τοτε at that Ναβουχοδονοσορ ναβουχοδονοσορ provoke; be / get angry ὀργῇ οργη passion; temperament προσέταξεν προστασσω ordain; order ἀγαγεῖν αγω lead; pass τὸν ο the Σεδραχ σεδραχ at that οἱ ο the ἄνθρωποι ανθρωπος person; human ἤχθησαν αγω lead; pass πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king
3:13 בֵּ bē בְּ in אדַ֤יִן ʔḏˈayin אֱדַיִן then נְבוּכַדְנֶצַּר֙ nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar בִּ bi בְּ in רְגַ֣ז rᵊḡˈaz רְגַז anger וַ wa וְ and חֲמָ֔ה ḥᵃmˈā חֲמָה wrath אֲמַר֙ ʔᵃmˌar אמר say לְ lᵊ לְ to הַיְתָיָ֔ה hayᵊṯāyˈā אתה come לְ lᵊ לְ to שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego בֵּ bē בְּ in אדַ֨יִן֙ ʔḏˈayin אֱדַיִן then גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man אִלֵּ֔ךְ ʔillˈēḵ אִלֵּךְ these הֵיתָ֖יוּ hêṯˌāyû אתה come קֳדָ֥ם qᵒḏˌām קֳדָם before מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:13. tunc Nabuchodonosor in furore et in ira praecepit ut adducerentur Sedrac Misac et Abdenago qui confestim adducti sunt in conspectu regisThen Nabuchodonosor in fury, and in wrath, commanded that Sidrach, Misach, ad Abdenago should be brought: who immediately were brought before the king.
3:13. Then Nebuchadnezzar, in fury and in wrath, commanded that Shadrach, Meshach, and Abednego should be brought, and so, without delay, they were brought before the king.
3:13. Then Nebuchadnezzar in [his] rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.
13. Then Nebuchadnezzar in rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king.
3:12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed- nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up:
3:12 Есть мужи Иудейские, которых ты поставил над делами страны Вавилонской: Седрах, Мисах и Авденаго; эти мужи не повинуются повелению твоему, царь, богам твоим не служат и золотому истукану, которого ты поставил, не поклоняются.
3:13
τότε τοτε at that
Ναβουχοδονοσορ ναβουχοδονοσορ provoke; be / get angry
ὀργῇ οργη passion; temperament
προσέταξεν προστασσω ordain; order
ἀγαγεῖν αγω lead; pass
τὸν ο the
Σεδραχ σεδραχ at that
οἱ ο the
ἄνθρωποι ανθρωπος person; human
ἤχθησαν αγω lead; pass
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
3:13
בֵּ bē בְּ in
אדַ֤יִן ʔḏˈayin אֱדַיִן then
נְבוּכַדְנֶצַּר֙ nᵊvûḵaḏneṣṣˌar נְבוּכַדְנֶצַּר Nebuchadnezzar
בִּ bi בְּ in
רְגַ֣ז rᵊḡˈaz רְגַז anger
וַ wa וְ and
חֲמָ֔ה ḥᵃmˈā חֲמָה wrath
אֲמַר֙ ʔᵃmˌar אמר say
לְ lᵊ לְ to
הַיְתָיָ֔ה hayᵊṯāyˈā אתה come
לְ lᵊ לְ to
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
בֵּ bē בְּ in
אדַ֨יִן֙ ʔḏˈayin אֱדַיִן then
גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man
אִלֵּ֔ךְ ʔillˈēḵ אִלֵּךְ these
הֵיתָ֖יוּ hêṯˌāyû אתה come
קֳדָ֥ם qᵒḏˌām קֳדָם before
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:13. tunc Nabuchodonosor in furore et in ira praecepit ut adducerentur Sedrac Misac et Abdenago qui confestim adducti sunt in conspectu regis
Then Nabuchodonosor in fury, and in wrath, commanded that Sidrach, Misach, ad Abdenago should be brought: who immediately were brought before the king.
3:13. Then Nebuchadnezzar, in fury and in wrath, commanded that Shadrach, Meshach, and Abednego should be brought, and so, without delay, they were brought before the king.
3:13. Then Nebuchadnezzar in [his] rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.
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Albert Barnes: Notes on the Bible - 1834
3:13: Then Nebuchadnezzar, in his rage and fury - The word rendered "fury" means "wrath." Everything that we learn of this monarch shows that he was a man of violent passions, and that he was easily excited, though he was susceptible also of deep impressions on religious subjects. There was much here to rouse his rage. His command to worship the image was positive. It extended to all who were summoned to its dedication. Their refusal was an act of positive disobedience, and it seemed necessary that the laws should be vindicated. As a man and a monarch, therefore, it was not unnatural that the anger of the sovereign should be thus enkindled.
Commanded to bring Shadrach ... - It is remarkable that he did not order them at once to be slain, as he did the magicians who could not interpret his dream, Dan 2:12. This shows that he had some respect still for these men, and that he was willing to hear what they could say in their defense. It is proper, also, to recognize the providence of God in inclining him to this course, that their noble reply to his question might be put on record, and that the full power of religious principle might be developed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: in his: Dan 3:19, Dan 2:12; Gen 4:5; Sa1 20:30-33; Est 3:5, Est 3:6; Pro 17:12, Pro 27:3, Pro 29:22; Luk 6:11
Then: Mat 10:18; Mar 13:9; Luk 21:12; Act 5:25-27, Act 24:24
John Gill
3:13 Then Nebuchadnezzar, in his rage and fury,.... Which did not became him as a man, much less as a king, and still less as engaged in devotion and religion;
commanded to bring Shadrach, Meshach, and Abednego; that is, immediately before him; who very probably were not afar off: he did not order them in his wrath and fury to be slain directly, as he did the wise men and soothsayers in another case; but to be brought before him, and examined first, that he might know the truth of these allegations against them; which shows, amidst all his rage, he retained still some respect for them, and esteem of them:
then they brought these men before the king; which they had not much trouble to do, being very ready to come and answer for themselves, and give an account of their conduct, and their reason for it.
Robert Jamieson, A. R. Fausset and David Brown
3:13 bring--Instead of commanding their immediate execution, as in the case of the Magi (Dan 2:12), Providence inclined him to command the recusants to be brought before him, so that their noble "testimony" for God might be given before the world powers "against them" (Mt 10:18), to the edification of the Church in all ages.
3:133:13: Յայնժամ Նաբուքոդոնոսոր սրտմտութեամբ եւ բարկութեամբ հրամայեաց ածե՛լ զՍեդրաք, Միսաք, եւ զԱբեդնագով. եւ ածին առաջի թագաւորին։
13 Այն ժամանակ Նաբուքոդոնոսորը բարկութեամբ եւ ցասումով հրամայեց բերել Սեդրակին, Միսակին եւ Աբեդնագովին: Եւ նրանց բերեցին թագաւորի առաջ:
13 Այն ատեն Նաբուգոդոնոսոր սրտմտութեամբ եւ բարկութեամբ հրամայեց, որ Սեդրաքը, Միսաքն ու Աբեդնագովը բերեն, ուստի զանոնք թագաւորին առջեւ բերին։
Յայնժամ Նաբուքոդոնոսոր սրտմտութեամբ եւ բարկութեամբ հրամայեաց ածել զՍեդրաք, զՄիսաք եւ զԱբեդնագով. եւ ածին առաջի թագաւորին:

3:13: Յայնժամ Նաբուքոդոնոսոր սրտմտութեամբ եւ բարկութեամբ հրամայեաց ածե՛լ զՍեդրաք, Միսաք, եւ զԱբեդնագով. եւ ածին առաջի թագաւորին։
13 Այն ժամանակ Նաբուքոդոնոսորը բարկութեամբ եւ ցասումով հրամայեց բերել Սեդրակին, Միսակին եւ Աբեդնագովին: Եւ նրանց բերեցին թագաւորի առաջ:
13 Այն ատեն Նաբուգոդոնոսոր սրտմտութեամբ եւ բարկութեամբ հրամայեց, որ Սեդրաքը, Միսաքն ու Աբեդնագովը բերեն, ուստի զանոնք թագաւորին առջեւ բերին։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13 Тогда Навуходоносор во гневе и ярости повелел привести Седраха, Мисаха и Авденаго; и приведены были эти мужи к царю.
3:14 οὓς ος who; what καὶ και and; even συνιδὼν συνειδω conscious; aware Ναβουχοδονοσορ ναβουχοδονοσορ the βασιλεὺς βασιλευς monarch; king εἶπεν επω say; speak αὐτοῖς αυτος he; him διὰ δια through; because of τί τις.1 who?; what? Σεδραχ σεδραχ the θεοῖς θεος God μου μου of me; mine οὐ ου not λατρεύετε λατρευω employed by καὶ και and; even τῇ ο the εἰκόνι εικων image τῇ ο the χρυσῇ χρυσεος of gold; golden ἣν ος who; what ἔστησα ιστημι stand; establish οὐ ου not προσκυνεῖτε προσκυνεω worship
3:14 עָנֵ֤ה ʕānˈē ענה answer נְבֻֽכַדְנֶצַּר֙ nᵊvˈuḵaḏneṣṣar נְבוּכַדְנֶצַּר Nebuchadnezzar וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say לְהֹ֔ון lᵊhˈôn לְ to הַ ha הֲ [interrogative] צְדָּ֕א ṣᵊddˈā צְדָא really שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego לֵֽ lˈē לְ to אלָהַ֗י ʔlāhˈay אֱלָהּ god לָ֤א lˈā לָא not אִֽיתֵיכֹון֙ ʔˈîṯêḵôn אִיתַי existence פָּֽלְחִ֔ין pˈālᵊḥˈîn פלח serve וּ û וְ and לְ lᵊ לְ to צֶ֧לֶם ṣˈelem צְלֵם statue דַּהֲבָ֛א dahᵃvˈā דְּהַב gold דִּ֥י dˌî דִּי [relative] הֲקֵ֖ימֶת hᵃqˌêmeṯ קום stand לָ֥א lˌā לָא not סָֽגְדִֽין׃ sˈāḡᵊḏˈîn סגד bow
3:14. pronuntiansque Nabuchodonosor rex ait eis verene Sedrac Misac et Abdenago deos meos non colitis et statuam auream quam constitui non adoratisAnd Nabuchodonosor, the king, spoke to them, and said: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, nor adore the golden statue that I have set up?
3:14. And king Nebuchadnezzar addressed them and said, “Is it true, Shadrach, Meshach, and Abednego, that you do not worship my gods, nor adore the gold statue, which I have set up?
3:14. Nebuchadnezzar spake and said unto them, [Is it] true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?
14. Nebuchadnezzar answered and said unto them, Is it of purpose, O Shadrach, Meshach, and Abed-nego, that ye serve not my god, nor worship the golden image which I have set up?
3:13 Then Nebuchadnezzar in [his] rage and fury commanded to bring Shadrach, Meshach, and Abed- nego. Then they brought these men before the king:
3:13 Тогда Навуходоносор во гневе и ярости повелел привести Седраха, Мисаха и Авденаго; и приведены были эти мужи к царю.
3:14
οὓς ος who; what
καὶ και and; even
συνιδὼν συνειδω conscious; aware
Ναβουχοδονοσορ ναβουχοδονοσορ the
βασιλεὺς βασιλευς monarch; king
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
διὰ δια through; because of
τί τις.1 who?; what?
Σεδραχ σεδραχ the
θεοῖς θεος God
μου μου of me; mine
οὐ ου not
λατρεύετε λατρευω employed by
καὶ και and; even
τῇ ο the
εἰκόνι εικων image
τῇ ο the
χρυσῇ χρυσεος of gold; golden
ἣν ος who; what
ἔστησα ιστημι stand; establish
οὐ ου not
προσκυνεῖτε προσκυνεω worship
3:14
עָנֵ֤ה ʕānˈē ענה answer
נְבֻֽכַדְנֶצַּר֙ nᵊvˈuḵaḏneṣṣar נְבוּכַדְנֶצַּר Nebuchadnezzar
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
לְהֹ֔ון lᵊhˈôn לְ to
הַ ha הֲ [interrogative]
צְדָּ֕א ṣᵊddˈā צְדָא really
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
לֵֽ lˈē לְ to
אלָהַ֗י ʔlāhˈay אֱלָהּ god
לָ֤א lˈā לָא not
אִֽיתֵיכֹון֙ ʔˈîṯêḵôn אִיתַי existence
פָּֽלְחִ֔ין pˈālᵊḥˈîn פלח serve
וּ û וְ and
לְ lᵊ לְ to
צֶ֧לֶם ṣˈelem צְלֵם statue
דַּהֲבָ֛א dahᵃvˈā דְּהַב gold
דִּ֥י dˌî דִּי [relative]
הֲקֵ֖ימֶת hᵃqˌêmeṯ קום stand
לָ֥א lˌā לָא not
סָֽגְדִֽין׃ sˈāḡᵊḏˈîn סגד bow
3:14. pronuntiansque Nabuchodonosor rex ait eis verene Sedrac Misac et Abdenago deos meos non colitis et statuam auream quam constitui non adoratis
And Nabuchodonosor, the king, spoke to them, and said: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, nor adore the golden statue that I have set up?
3:14. And king Nebuchadnezzar addressed them and said, “Is it true, Shadrach, Meshach, and Abednego, that you do not worship my gods, nor adore the gold statue, which I have set up?
3:14. Nebuchadnezzar spake and said unto them, [Is it] true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Но как ни сильно овладевшее царем раздражение, он как бы не может допустить мысли, что его повеление нарушено лицами, облеченными его особым доверием. Поэтому прежде чем привести в исполнение угрозу, он желает знать: по каким побуждениям друзья не исполнили его приказания - случайно или намеренно. Если сознательно, то пусть одумаются и поклонятся истукану. В противном случае их ждет смерть, от которой нет спасения.
Albert Barnes: Notes on the Bible - 1834
3:14: Nebuchadnezzar spake and said unto them, Is it true - Margin, "of purpose;" that is, have you done this intentionally? Wintle renders this, "Is it insultingly?" Jacchiades says that the word is used to denote admiration or wonder, as if the king could not believe that it was possible that they could disregard so plain a command, when disobedience was accompanied with such a threat. De Dieu renders it, "Is it a joke?" That is, can you possibly be serious or in earnest that you disobey so positive a command? Aben Ezra, Theodotion, and Sandias render it as it is in margin, "Have you done this of set purpose and design?" as if the king had regarded it as possible that there had been a misunderstanding, and as if he was not unwilling to find that they could make an apology for their conduct. The Chaldee word (צדא tsedâ') occurs nowhere else. It is rendered by Gesenius, "purpose, design." That is, "Is it on purpose?" The corresponding Hebrew word (צדה tsâ dâ h) means, "to lie in wait, to waylay," Exo 21:13; Sa1 24:11, (12). Compare Num 35:20, Num 35:22. The true meaning seems to be, "Is it your "determined purpose" not to worship my gods? Have you deliberately made up your minds to this, and do you mean to abide by this resolution?" That this is the meaning is apparent from the fact that he immediately proposes to try them on the point, giving them still an opportunity to comply with his command to worship the image if they would, or to show whether they were finally resolved not to do it.
Do not ye serve my gods? - It was one of the charges against them that they did not do it, Dan 3:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: true: or, of purpose, Exo 21:13, Exo 21:14
my gods: Dan 3:1, Dan 4:8; Isa 46:1; Jer 50:2
Carl Friedrich Keil and Franz Delitzsch
3:14
The trial of the accused.
Dan 3:14
The question הצדא the old translators incorrectly explain by Is it true? In the justice of the accusation Nebuchadnezzar had no doubt whatever, and צדא has not this meaning. Also the meaning, scorn, which אּצדי in Aram. has, and L. de Dieu, Hv., and Kran. make use of, does not appear to be quite consistent, since Nebuchadnezzar, if he had seen in the refusal to do homage to the image a despising of his gods, then certainly he would not have publicly repeated his command, and afforded to the accused the possibility of escaping the threatened punishment, as he did (Dan 3:15). We therefore agree with Hitz. and Klief., who interpret it, after the Hebr. צדיּה, Num 35:20., of malicious resolution, not merely intention, according to Gesen., Winer, and others. For all the three could not unintentionally or accidentally have made themselves guilty of transgression. The form הצדא we regard as a noun form with הinterrog. prefixed in adverbial cases, and not an Aphel formation: Scorning, Shadrach, etc., do ye not serve? (Kran.) The affirmative explanation of the verse, according to which the king would suppose the motive of the transgression as decided, does not agree with the alternative which (Dan 3:15) he places before the accused. But if הצדא is regarded as a question, there is no need for our supplying the conjunction דּי before the following verb, but we may unite the חצדא in one sentence with the following verb: "are ye of design ... not obeying?" Nebuchadnezzar speaks of his god in contrast to the God of the Jews.
Dan 3:15
עתידין taken with the following clause, תּפּלוּן ... דּי, is not a circumlocution for the future (according to Winer, Chald. Gram. 45, 2). This does not follow from the use of the simple future in contrast, but it retains its peculiar meaning ready. The conclusion to the first clause is omitted, because it is self-evident from the conclusion of the second, opposed passage: then ye will not be cast into the fiery furnace. Similar omissions are found in Ex 32:32; Lk 13:9. For the purpose of giving strength to his threatening, Nebuchadnezzar adds that no god would deliver them out of his hand. In this Hitz. is not justified in supposing there is included a blaspheming of Jehovah like that of Sennacherib, Is 37:10. The case is different. Sennacherib raised his gods above Jehovah, the God of the Jews; Nebuchadnezzar only declares that deliverance out of the fiery furnace is a work which no god can accomplish, and in this he only indirectly likens the God of the Jews to the gods of the heathen.
Dan 3:16
In the answer of the accused, נבוּכדנצּר is not, contrary to the accent, to be placed in apposition to למלכּא; for, as Kran. has rightly remarked, an intentional omission of מלכּא in addressing Nebuchadnezzar is, after Dan 3:18, where מלכּא occurs in the address, as little likely as that the Athnach is placed under למלכּא only on account of the apposition going before, to separate from it the nomen propr.; and an error in the placing of the distinctivus, judging from the existing accuracy, is untenable. "The direct address of the king by his name plainly corresponds to the king's address to the three officers in the preceding words, Dan 3:14." We are not to conclude from it, as Hitz. supposes, "that they address him as a plebeian," but much rather, as in the corresponding address, Dan 3:14, are to see in it an evidence of the deep impression sought to be produced in the person concerned.
פּתגּם is the accus., and is not to be connected with דּנה על: as to this command (Hv.). If the demonstrative were present only before the noun, then the noun must stand in the status absol. as Dan 4:15 (18). פּתגּם, from the Zend. paiti = πρός, and gâm, to go, properly, "the going to," therefore message, edict, then generally word (as here) and matter (Ezra 6:11), as frequently in the Targ., corresponding to the Hebr. דּבר.
Dan 3:17-18
יכיל denotes the ethical ability, i.e., the ability limited by the divine holiness and righteousness, not the omnipotence of God as such. For this the accused did not doubt, nor will they place in question the divine omnipotence before the heathen king. The conclusion begins after the Athnach, and הן means, not see! lo! (according to the old versions and many interpreters), for which Daniel constantly uses אלוּ or ארו, but it means if, as here the contrast לא והן, and if not (Dan 3:18), demands. There lies in the answer, "If our God will save us, then ... and if not, know, O king, that we will not serve thy gods," neither audacity, nor a superstitious expectation of some miracle (Dan 3:17), nor fanaticism (Dan 3:18), as Berth., v. Leng., and Hitz. maintain, but only the confidence of faith and a humble submission to the will of God. "The three simply see that their standpoint and that of the king are altogether different, also that their standpoint can never be clearly understood by Nebuchadnezzar, and therefore they give up any attempt to justify themselves. But that which was demanded of them they could not do, because it would have been altogether contrary to their faith and their conscience. And then without fanaticism they calmly decline to answer, and only say, 'Let him do according to his own will;' thus without superstitiousness committing their deliverance to God" (Klief.).
John Gill
3:14 Nebuchadnezzar spake and said unto them, is it true,.... What I have heard of you, what you are charged with and accused of; surely it cannot be; so Aben Ezra and Saadiah interpret the word as we do, and all the Oriental versions: it is only used in this place: it is expressed by way of admiration, as Jacchiades observes; it being incredible to the king, what he could never believe, unless it appeared plain in his own eyes. Some (o) render it, is it a "desolation?" so Jarchi; is my decree such? or should you not obey it? was this suffered, nothing but disorder and desolation would follow in the kingdom: or, "is it of purpose?" as others (p); have you done this willingly and knowingly, or through imprudence and inadvertency? if the latter, it is pardonable; if not, it cannot be borne with. De Dieu, from the Syriac use of the word, renders it, "is it a joke?" are you serious, and in good earnest, or in joke, "that ye worship not my gods? or do you mock me and them?"
O Shadrach, Meshach, and Abednego; on whom I have conferred so many favours, raised from a low to a high estate, and yet used by you in this manner:
do ye not serve my gods; one would think he had no need to have asked this question; since he must needs know, that, by their nation and religion, they served only one God, and could serve no other; and that by their daily practice they never did, in which they were indulged:
nor worship the golden image that I have set up? it is for the sake of this the question is put; this was the thing his heart was set upon; and such was his pride, that he could not bear any control in it.
(o) "nunquid desolatio?" Montanus. So Jacchiades, and some in Ben Melech. (p) "An certo consilio?" Junius & Tremellius; "sive ex proposito?" Piscator; so Rabbenu Hai in Ben Melech; "an de industria?" Cocceius; "num revera, vel studiose?" Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
3:14 Is it true--rather, as the Margin [THEODOTION], "Is it purposely that?" &c. Compare the Hebrew, Num 35:20, Num 35:22. Notwithstanding his "fury," his past favor for them disposes him to give them the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so he gives them another trial to see whether they would still worship the image.
3:143:14: Պատասխանի ետ Նաբուքոդոնոսոր՝ եւ ասէ ցնոսա. Թէ արդարեւ՞ Սեդրաք, Միսաք եւ Աբեդնագով, զդի՛ս իմ ո՞չ պաշտիցէք՝ եւ պատկերին ոսկւոյ զոր կանգնեցի երկիր ո՞չ պագանիցէք[12082]։ [12082] Ոմանք. Զդիս իմ ո՞չ պաշտէք... երկիր ո՞չ պագանէք։
14 Նաբուքոդոնոսորը նրանց ասաց. «Սեդրա՛կ, Միսա՛կ եւ Աբեդնագո՛վ, իսկապէ՞ս դուք իմ աստուածները չէք պաշտում եւ ոսկեայ արձանին, որ ես կանգնեցրի, չէք երկրպագում.
14 Նաբուգոդոնոսոր անոնց ըսաւ. «Ո՛վ Սեդրաք, Միսաք ու Աբեդնագով, խորհրդո՞վ է որ իմ աստուածներս չէք պաշտեր եւ իմ ոսկի արձանիս երկրպագութիւն չէք ըներ։
Պատասխանի ետ Նաբուքոդոնոսոր եւ ասէ ցնոսա. Թէ արդարե՞ւ, Սեդրաք, Միսաք եւ Աբեդնագով, զդիս իմ ոչ պաշտիցէք, եւ պատկերին ոսկւոյ զոր կանգնեցի երկիր ոչ պագանիցէք:

3:14: Պատասխանի ետ Նաբուքոդոնոսոր՝ եւ ասէ ցնոսա. Թէ արդարեւ՞ Սեդրաք, Միսաք եւ Աբեդնագով, զդի՛ս իմ ո՞չ պաշտիցէք՝ եւ պատկերին ոսկւոյ զոր կանգնեցի երկիր ո՞չ պագանիցէք[12082]։
[12082] Ոմանք. Զդիս իմ ո՞չ պաշտէք... երկիր ո՞չ պագանէք։
14 Նաբուքոդոնոսորը նրանց ասաց. «Սեդրա՛կ, Միսա՛կ եւ Աբեդնագո՛վ, իսկապէ՞ս դուք իմ աստուածները չէք պաշտում եւ ոսկեայ արձանին, որ ես կանգնեցրի, չէք երկրպագում.
14 Նաբուգոդոնոսոր անոնց ըսաւ. «Ո՛վ Սեդրաք, Միսաք ու Աբեդնագով, խորհրդո՞վ է որ իմ աստուածներս չէք պաշտեր եւ իմ ոսկի արձանիս երկրպագութիւն չէք ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14 Навуходоносор сказал им: с умыслом ли вы, Седрах, Мисах и Авденаго, богам моим не служите, и золотому истукану, которого я поставил, не поклоняетесь?
3:15 καὶ και and; even νῦν νυν now; present εἰ ει if; whether μὲν μεν first of all ἔχετε εχω have; hold ἑτοίμως ετοιμως ready ἅμα αμα at once; together τῷ ο the ἀκοῦσαι ακουω hear τῆς ο the σάλπιγγος σαλπιγξ trumpet καὶ και and; even παντὸς πας all; every ἤχου ηχος noise; sound μουσικῶν μουσικος musician πεσόντες πιπτω fall προσκυνῆσαι προσκυνεω worship τῇ ο the εἰκόνι εικων image τῇ ο the χρυσῇ χρυσεος of gold; golden ᾗ ος who; what ἔστησα ιστημι stand; establish εἰ ει if; whether δὲ δε though; while μή μη not γε γε in fact γινώσκετε γινωσκω know ὅτι οτι since; that μὴ μη not προσκυνησάντων προσκυνεω worship ὑμῶν υμων your αὐθωρὶ αυθωρι inject; cast in εἰς εις into; for τὴν ο the κάμινον καμινος furnace τοῦ ο the πυρὸς πυρ fire τὴν ο the καιομένην καιω burn καὶ και and; even ποῖος ποιος of what kind; which θεὸς θεος God ἐξελεῖται εξαιρεω extract; take out ὑμᾶς υμας you ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand μου μου of me; mine
3:15 כְּעַ֞ן kᵊʕˈan כְּעַן now הֵ֧ן hˈēn הֵן if אִֽיתֵיכֹ֣ון ʔˈîṯêḵˈôn אִיתַי existence עֲתִידִ֗ין ʕᵃṯîḏˈîn עֲתִיד ready דִּ֣י dˈî דִּי [relative] בְ vᵊ בְּ in עִדָּנָ֡א ʕiddānˈā עִדָּן time דִּֽי־ dˈî- דִּי [relative] תִשְׁמְע֡וּן ṯišmᵊʕˈûn שׁמע hear קָ֣ל qˈāl קָל voice קַרְנָ֣א qarnˈā קֶרֶן horn מַשְׁרֹוקִיתָ֣א mašrôqîṯˈā מַשְׁרֹוקִי pipe קַתְרֹ֣וסקיתרס *qaṯrˈôs קַתְרֹס zither שַׂבְּכָ֡א śabbᵊḵˈā שַׂבְּכָא sambuca פְּסַנְתֵּרִין֩ pᵊsantērîn פְּסַנְתֵּרִין psaltery וְ wᵊ וְ and סוּמְפֹּ֨נְיָ֜ה sûmᵊppˌōnᵊyˈā סוּמְפֹּנְיָה symphony וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole זְנֵ֣י zᵊnˈê זַן sort זְמָרָ֗א zᵊmārˈā זְמָר music for strings תִּפְּל֣וּן tippᵊlˈûn נפל fall וְ wᵊ וְ and תִסְגְּדוּן֮ ṯisgᵊḏûn סגד bow לְ lᵊ לְ to צַלְמָ֣א ṣalmˈā צְלֵם statue דִֽי־ ḏˈî- דִּי [relative] עַבְדֵת֒ ʕavᵊḏˌēṯ עבד do וְ wᵊ וְ and הֵן֙ hˌēn הֵן if לָ֣א lˈā לָא not תִסְגְּד֔וּן ṯisgᵊḏˈûn סגד bow בַּהּ־ bah- בְּ in שַׁעֲתָ֣ה šaʕᵃṯˈā שָׁעָה hour תִתְרְמֹ֔ון ṯiṯrᵊmˈôn רמה throw לְ lᵊ לְ to גֹֽוא־ ḡˈô- גֹּוא interior אַתּ֥וּן ʔattˌûn אַתּוּן furnace נוּרָ֖א nûrˌā נוּר fire יָקִֽדְתָּ֑א yāqˈiḏtˈā יקד burn וּ û וְ and מַן־ man- מַן who ה֣וּא hˈû הוּא he אֱלָ֔הּ ʔᵉlˈāh אֱלָהּ god דֵּ֥י dˌê דִּי [relative] יְשֵֽׁיזְבִנְכֹ֖ון yᵊšˈêzᵊvinᵊḵˌôn יזב save מִן־ min- מִן from יְדָֽי׃ yᵊḏˈāy יַד hand
3:15. nunc ergo si estis parati quacumque hora audieritis sonitum tubae fistulae et citharae sambucae psalterii et symphoniae omnisque generis musicorum prosternite vos et adorate statuam quam feci quod si non adoraveritis eadem hora mittemini in fornacem ignis ardentem et quis est Deus qui eripiat vos de manu meaNow, therefore, if you be ready, at what hour soever, you shall hear the sound of the trumpet, flute, harp, sackbut, and psaltery, and symphony, and of all kind of music, prostrate yourselves, and adore the statue which I have made: but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand?
3:15. Therefore, if you are prepared now, whenever you hear the sound of the trumpet, pipe, lute, harp and psaltery, and of the symphony and every kind of music, prostrate yourselves and adore the statue which I have made. But if you will not adore, in the same hour you will be cast into the furnace of burning fire. And who is the God that will rescue you from my hand?”
3:15. Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands?
15. Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made, : but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?
3:14 Nebuchadnezzar spake and said unto them, [Is it] true, O Shadrach, Meshach, and Abed- nego, do not ye serve my gods, nor worship the golden image which I have set up:
3:14 Навуходоносор сказал им: с умыслом ли вы, Седрах, Мисах и Авденаго, богам моим не служите, и золотому истукану, которого я поставил, не поклоняетесь?
3:15
καὶ και and; even
νῦν νυν now; present
εἰ ει if; whether
μὲν μεν first of all
ἔχετε εχω have; hold
ἑτοίμως ετοιμως ready
ἅμα αμα at once; together
τῷ ο the
ἀκοῦσαι ακουω hear
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
καὶ και and; even
παντὸς πας all; every
ἤχου ηχος noise; sound
μουσικῶν μουσικος musician
πεσόντες πιπτω fall
προσκυνῆσαι προσκυνεω worship
τῇ ο the
εἰκόνι εικων image
τῇ ο the
χρυσῇ χρυσεος of gold; golden
ᾗ ος who; what
ἔστησα ιστημι stand; establish
εἰ ει if; whether
δὲ δε though; while
μή μη not
γε γε in fact
γινώσκετε γινωσκω know
ὅτι οτι since; that
μὴ μη not
προσκυνησάντων προσκυνεω worship
ὑμῶν υμων your
αὐθωρὶ αυθωρι inject; cast in
εἰς εις into; for
τὴν ο the
κάμινον καμινος furnace
τοῦ ο the
πυρὸς πυρ fire
τὴν ο the
καιομένην καιω burn
καὶ και and; even
ποῖος ποιος of what kind; which
θεὸς θεος God
ἐξελεῖται εξαιρεω extract; take out
ὑμᾶς υμας you
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
μου μου of me; mine
3:15
כְּעַ֞ן kᵊʕˈan כְּעַן now
הֵ֧ן hˈēn הֵן if
אִֽיתֵיכֹ֣ון ʔˈîṯêḵˈôn אִיתַי existence
עֲתִידִ֗ין ʕᵃṯîḏˈîn עֲתִיד ready
דִּ֣י dˈî דִּי [relative]
בְ vᵊ בְּ in
עִדָּנָ֡א ʕiddānˈā עִדָּן time
דִּֽי־ dˈî- דִּי [relative]
תִשְׁמְע֡וּן ṯišmᵊʕˈûn שׁמע hear
קָ֣ל qˈāl קָל voice
קַרְנָ֣א qarnˈā קֶרֶן horn
מַשְׁרֹוקִיתָ֣א mašrôqîṯˈā מַשְׁרֹוקִי pipe
קַתְרֹ֣וסקיתרס
*qaṯrˈôs קַתְרֹס zither
שַׂבְּכָ֡א śabbᵊḵˈā שַׂבְּכָא sambuca
פְּסַנְתֵּרִין֩ pᵊsantērîn פְּסַנְתֵּרִין psaltery
וְ wᵊ וְ and
סוּמְפֹּ֨נְיָ֜ה sûmᵊppˌōnᵊyˈā סוּמְפֹּנְיָה symphony
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
זְנֵ֣י zᵊnˈê זַן sort
זְמָרָ֗א zᵊmārˈā זְמָר music for strings
תִּפְּל֣וּן tippᵊlˈûn נפל fall
וְ wᵊ וְ and
תִסְגְּדוּן֮ ṯisgᵊḏûn סגד bow
לְ lᵊ לְ to
צַלְמָ֣א ṣalmˈā צְלֵם statue
דִֽי־ ḏˈî- דִּי [relative]
עַבְדֵת֒ ʕavᵊḏˌēṯ עבד do
וְ wᵊ וְ and
הֵן֙ hˌēn הֵן if
לָ֣א lˈā לָא not
תִסְגְּד֔וּן ṯisgᵊḏˈûn סגד bow
בַּהּ־ bah- בְּ in
שַׁעֲתָ֣ה šaʕᵃṯˈā שָׁעָה hour
תִתְרְמֹ֔ון ṯiṯrᵊmˈôn רמה throw
לְ lᵊ לְ to
גֹֽוא־ ḡˈô- גֹּוא interior
אַתּ֥וּן ʔattˌûn אַתּוּן furnace
נוּרָ֖א nûrˌā נוּר fire
יָקִֽדְתָּ֑א yāqˈiḏtˈā יקד burn
וּ û וְ and
מַן־ man- מַן who
ה֣וּא hˈû הוּא he
אֱלָ֔הּ ʔᵉlˈāh אֱלָהּ god
דֵּ֥י dˌê דִּי [relative]
יְשֵֽׁיזְבִנְכֹ֖ון yᵊšˈêzᵊvinᵊḵˌôn יזב save
מִן־ min- מִן from
יְדָֽי׃ yᵊḏˈāy יַד hand
3:15. nunc ergo si estis parati quacumque hora audieritis sonitum tubae fistulae et citharae sambucae psalterii et symphoniae omnisque generis musicorum prosternite vos et adorate statuam quam feci quod si non adoraveritis eadem hora mittemini in fornacem ignis ardentem et quis est Deus qui eripiat vos de manu mea
Now, therefore, if you be ready, at what hour soever, you shall hear the sound of the trumpet, flute, harp, sackbut, and psaltery, and symphony, and of all kind of music, prostrate yourselves, and adore the statue which I have made: but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand?
3:15. Therefore, if you are prepared now, whenever you hear the sound of the trumpet, pipe, lute, harp and psaltery, and of the symphony and every kind of music, prostrate yourselves and adore the statue which I have made. But if you will not adore, in the same hour you will be cast into the furnace of burning fire. And who is the God that will rescue you from my hand?”
3:15. Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:15: Now, if ye be ready, that at what time ... - At the very time; on the very instant. It would seem probable from this that the ceremonies of the consecration of the image were prolonged for a considerable period, so that there was still an opportunity for them to unite in the service if they would. The supposition that such services would be continued through several days is altogether probable, and accords with what was usual on festival occasions. It is remarkable that the king was willing to give them another trial, to see whether they were disposed or not to worship the golden image. To this he might have been led by the apprehension that they had not understood the order, or that they had not duly considered the subject; and possibly by respect for them as faithful officers, and for their countryman Daniel. There seems, moreover, to have been in the bosom of this monarch, with all his pride and passion, a readiness to do justice, and to furnish an opportunity of a fair trial before he proceeded to extremities. See Dan 2:16, Dan 2:26, Dan 2:46-47,
And who is that God that shall deliver you out of my hands? - That is, he either supposed that the God whom they worshipped would not be "able" to deliver them, or that he would not be "disposed" to do it. It was a boast of Sennacherib, when he warred against the Jews, that none of the gods of the nations which he had conquered had been able to rescue the lands over which they presided, and he argued from these premises that the God whom the Hebrews worshipped would not be able to defend their country: "Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Where are the gods of Hamath, and of Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? Who are they among all the gods of these lands, that have delivered their land out of my hand, that the Lord should deliver Jerusalem out of my hand?" Isa 36:18-20. Nebuchadnezzar seems to have reasoned in a similar manner, and with a degree of vain boasting that strongly resembled this, calling their attention to the certain destruction which awaited them if they did not comply with his demand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: ye hear: Dan 3:10
harp: Kaithros in Arabic kitharat, Greek κιθαρα, the guitar.
sackbut: Sabbecha σαμβυκη, sambuke, a kind of harp.
psaltery: Pesanter, ψαλτηριον, a stringed instrument struck with a plectrum; probably similar to what is called a psalterium in Egypt, which Hasselquist describes as a large oblique triangle, with two bottoms two inches from each other, and about twenty catguts of different sizes.
dulcimer: Soomphanya probably the same as the Talmudic סמפון [Strong's H5481], a pipe.
ye fall: Luk 4:7, Luk 4:8
well: Dan 3:17; Exo 32:32; Luk 13:9
and who: Dan 3:28, Dan 3:29, Dan 6:16, Dan 6:20; Exo 5:2; Kg2 18:35; Ch2 32:15-17; Isa 36:20, Isa 37:23; Mat 27:43
we are: Mat 10:19; Mar 13:11; Luk 12:11, Luk 21:14, Luk 21:15; Act 4:8-12, Act 4:19, Act 5:29, Act 6:15; Act 24:10-13
Geneva 1599
3:15 (f) Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands?
(f) Signifying that he would receive them to grace if they would now obey his decree.
John Gill
3:15 Now if ye be ready that at what time ye shall hear,.... The meaning is, that if they were disposed in mind, which the king was very desirous they should, both for his own honour, and for their safety, for whom he had a regard; and were willing to comply with his orders, and readily yield obedience to his will, and worship his idol; the following would be a signal to them, and all would be well with them: or it may be rendered, "when now ye shall be, that at what time ye shall hear" (q); for the word signifies future, as well as "ready", and is by some so translated; and the sense is, when it shall be, or for the future, that they should hear
the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music; which was played not once only, but perhaps at certain times every day, and designed to be continued:
ye fall down and worship the image which I have made; it is well; so doing the king's wrath would be appeased, their lives would be preserved, and they continued in his favour, and in their honourable posts:
but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; immediately, without any delay; no reprieve will be granted, and much less a pardon:
and who is that God that shall deliver you out of my hands? he knew their confidence in the God of Israel, which he attempts to break and remove; he foresaw the objection they would make, which he endeavours to anticipate by this proud and vain boast, forgetting what he himself had said, Dan 2:47.
(q) "si futuri estis", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
3:15 who is that God--so Sennacherib's taunt (4Kings 18:35), and Pharaoh's (Ex 5:2).
3:153:15: Բայց արդ՝ եթէ պատրաստք լինիցիք, զի յորժամ լսիցէք զձայն փողոյ սրընկի եւ թմբկի եւ քնարի, եւ զմիաբանութիւն ամենայն ազգաց արուեստականաց, անկանիցիք եւ երկի՛ր պագանիցէք պատկերին զոր արարի. ապա թէ ո՛չ պագանիցէք երկիր՝ ՚ի նմին ժամու անկանիցիք ՚ի հնո՛ց հրոյն բորբոքելոյ. եւ ո՞վ է Աստուած՝ որ փրկէ զձեզ ՚ի ձեռաց իմոց[12083]։ [12083] Ոմանք. Բայց եթէ պատ՛՛... եւ զմիաբանութեան ամենայն ազ՛՛... անկցիք ՚ի հնոց... որ փրկեսցէ զձեզ։
15 իսկ այժմ պատրա՛ստ եղէք, որ երբ լսէք փողի, սրնգի, թմբուկի, քնարի եւ ամէն տեսակ երաժիշտների ձայնակցութիւնը, գետին ընկնէք եւ երկրպագէք արձանին, որ ես կանգնեցրի. իսկ եթէ չերկրպագէք, նոյն ժամին կը նետուէք բորբոքուած կրակի հնոցը: Ո՞վ է այն աստուածը, որ կը փրկի ձեզ իմ ձեռքից»:
15 Հիմա եթէ պատրաստ էք փողին, սրինգին, քնարին, ջութակին, տաւիղին, տիկին ու ամէն տեսակ նուագարաններուն ձայնը լսած ատեննիդ իյնալ ու իմ շինած արձանիս երկրպագութիւն ընել, աղէկ. բայց եթէ երկրպագութիւն չընէք, նոյն ժամուն՝ բորբոքած կրակի հնոցին մէջ պիտի նետուիք եւ ո՜վ է այն Աստուածը, որ ձեզ իմ ձեռքէս պիտի ազատէ»։
Բայց արդ եթէ պատրաստք լինիցիք, զի յորժամ լսիցէք զձայն փողոյ, սրնգի եւ թմբկի եւ քնարի, եւ զմիաբանութիւն ամենայն ազգաց արուեստականաց, անկանիցիք եւ երկիր պագանիցէք պատկերին զոր արարի. ապա թէ ոչ պագանիցէք երկիր, ի նմին ժամու անկանիցիք ի հնոց հրոյն բորբոքելոյ. եւ ո՞վ է Աստուած որ փրկէ զձեզ ի ձեռաց իմոց:

3:15: Բայց արդ՝ եթէ պատրաստք լինիցիք, զի յորժամ լսիցէք զձայն փողոյ սրընկի եւ թմբկի եւ քնարի, եւ զմիաբանութիւն ամենայն ազգաց արուեստականաց, անկանիցիք եւ երկի՛ր պագանիցէք պատկերին զոր արարի. ապա թէ ո՛չ պագանիցէք երկիր՝ ՚ի նմին ժամու անկանիցիք ՚ի հնո՛ց հրոյն բորբոքելոյ. եւ ո՞վ է Աստուած՝ որ փրկէ զձեզ ՚ի ձեռաց իմոց[12083]։
[12083] Ոմանք. Բայց եթէ պատ՛՛... եւ զմիաբանութեան ամենայն ազ՛՛... անկցիք ՚ի հնոց... որ փրկեսցէ զձեզ։
15 իսկ այժմ պատրա՛ստ եղէք, որ երբ լսէք փողի, սրնգի, թմբուկի, քնարի եւ ամէն տեսակ երաժիշտների ձայնակցութիւնը, գետին ընկնէք եւ երկրպագէք արձանին, որ ես կանգնեցրի. իսկ եթէ չերկրպագէք, նոյն ժամին կը նետուէք բորբոքուած կրակի հնոցը: Ո՞վ է այն աստուածը, որ կը փրկի ձեզ իմ ձեռքից»:
15 Հիմա եթէ պատրաստ էք փողին, սրինգին, քնարին, ջութակին, տաւիղին, տիկին ու ամէն տեսակ նուագարաններուն ձայնը լսած ատեննիդ իյնալ ու իմ շինած արձանիս երկրպագութիւն ընել, աղէկ. բայց եթէ երկրպագութիւն չընէք, նոյն ժամուն՝ բորբոքած կրակի հնոցին մէջ պիտի նետուիք եւ ո՜վ է այն Աստուածը, որ ձեզ իմ ձեռքէս պիտի ազատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15 Отныне, если вы готовы, как скоро услышите звук трубы, свирели, цитры, цевницы, гуслей, симфонии и всякого рода музыкальных орудий, падите и поклонитесь истукану, которого я сделал; если же не поклонитесь, то в тот же час брошены будете в печь, раскаленную огнем, и тогда какой Бог избавит вас от руки моей?
3:16 ἀποκριθέντες αποκρινομαι respond δὲ δε though; while Σεδραχ σεδραχ say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king οὐ ου not χρείαν χρεια need ἔχομεν εχω have; hold ἡμεῖς ημεις we ἐπὶ επι in; on τῇ ο the ἐπιταγῇ επιταγη ordinance ταύτῃ ουτος this; he ἀποκριθῆναί αποκρινομαι respond σοι σοι you
3:16 עֲנֹ֗ו ʕᵃnˈô ענה answer שַׁדְרַ֤ךְ šaḏrˈaḵ שַׁדְרַךְ Shadrach מֵישַׁךְ֙ mêšaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֔ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego וְ wᵊ וְ and אָמְרִ֖ין ʔomrˌîn אמר say לְ lᵊ לְ to מַלְכָּ֑א malkˈā מֶלֶךְ king נְבֽוּכַדְנֶצַּ֔ר nᵊvˈûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar לָֽא־ lˈā- לָא not חַשְׁחִ֨ין ḥašḥˌîn חשׁח need אֲנַ֧חְנָה ʔᵃnˈaḥnā אֲנַחְנָא we עַל־ ʕal- עַל upon דְּנָ֛ה dᵊnˈā דְּנָה this פִּתְגָ֖ם piṯᵊḡˌām פִּתְגָם word לַ la לְ to הֲתָבוּתָֽךְ׃ hᵃṯāvûṯˈāḵ תוב return
3:16. respondentes Sedrac Misac et Abdenago dixerunt regi Nabuchodonosor non oportet nos de hac re respondere tibiSidrach, Misach, and Abdenago, answered, and said to king Nabuchodonosor: We have no occasion to answer thee concerning this matter.
3:16. Shadrach, Meshach, and Abednego answered and said to king Nebuchadnezzar, “It is not right for us to obey you in this matter.
3:16. Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we [are] not careful to answer thee in this matter.
16. Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we have no need to answer thee in this matter.
3:15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands:
3:15 Отныне, если вы готовы, как скоро услышите звук трубы, свирели, цитры, цевницы, гуслей, симфонии и всякого рода музыкальных орудий, падите и поклонитесь истукану, которого я сделал; если же не поклонитесь, то в тот же час брошены будете в печь, раскаленную огнем, и тогда какой Бог избавит вас от руки моей?
3:16
ἀποκριθέντες αποκρινομαι respond
δὲ δε though; while
Σεδραχ σεδραχ say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
οὐ ου not
χρείαν χρεια need
ἔχομεν εχω have; hold
ἡμεῖς ημεις we
ἐπὶ επι in; on
τῇ ο the
ἐπιταγῇ επιταγη ordinance
ταύτῃ ουτος this; he
ἀποκριθῆναί αποκρινομαι respond
σοι σοι you
3:16
עֲנֹ֗ו ʕᵃnˈô ענה answer
שַׁדְרַ֤ךְ šaḏrˈaḵ שַׁדְרַךְ Shadrach
מֵישַׁךְ֙ mêšaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֔ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
וְ wᵊ וְ and
אָמְרִ֖ין ʔomrˌîn אמר say
לְ lᵊ לְ to
מַלְכָּ֑א malkˈā מֶלֶךְ king
נְבֽוּכַדְנֶצַּ֔ר nᵊvˈûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
לָֽא־ lˈā- לָא not
חַשְׁחִ֨ין ḥašḥˌîn חשׁח need
אֲנַ֧חְנָה ʔᵃnˈaḥnā אֲנַחְנָא we
עַל־ ʕal- עַל upon
דְּנָ֛ה dᵊnˈā דְּנָה this
פִּתְגָ֖ם piṯᵊḡˌām פִּתְגָם word
לַ la לְ to
הֲתָבוּתָֽךְ׃ hᵃṯāvûṯˈāḵ תוב return
3:16. respondentes Sedrac Misac et Abdenago dixerunt regi Nabuchodonosor non oportet nos de hac re respondere tibi
Sidrach, Misach, and Abdenago, answered, and said to king Nabuchodonosor: We have no occasion to answer thee concerning this matter.
3:16. Shadrach, Meshach, and Abednego answered and said to king Nebuchadnezzar, “It is not right for us to obey you in this matter.
3:16. Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we [are] not careful to answer thee in this matter.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Угроза царя не страшна друзьям. От смерти избавит их Бог, которому они служат, избавит так же, как избавил их ранее (2: гл.). Если же этого почему-либо не будет, то боязнь смерти препобеждается сознанием, что, не поклонившись истукану, они останутся верны своей религии.
Adam Clarke: Commentary on the Bible - 1831
3:16: We are not careful - We have no need to put thee to any farther trouble; we have made up our minds on this subject, and have our answer ready: Be it known unto thee, We Will Not Serve Thy Gods. This was as honest as it was decisive.
Albert Barnes: Notes on the Bible - 1834
3:16: Shadrach, Meshach, and Abed-nego answered and said to the king - They appear to have answered promptly, and without hesitation, showing that they had carefully considered the subject, and that with them it was a matter of settled and intelligent principle. But they did it in a respectful manner, though they were firm. They neither Rev_iled the monarch nor his gods. They used no reproachful words respecting the image which he had set up, or any of the idols which he worshipped. Nor did they complain of his injustice or severity. They calmly looked at their own duty, and resolved to do it, leaving the consequences with the God whom they worshipped.
We are not careful to answer thee in this matter - The word rendered "careful" (חשׁח chă shach) means, according to Gesenius, "to be needed" or "necessary;" then, "to have need." The Vulgate renders it, "non oportet nos" - it does not behove us; it is not needful for us. So the Greek, ου ̓ χρείαν ἔχομεν ou chreian echomen - we have no need. So Luther, Es ist Nicht noth - there is no necessity. The meaning therefore is, that it was not "necessary" that they should reply to the king on that point; they would not give themselves trouble or solicitude to do it. They had made up their minds, and, whatever was the result, they could not worship the image which he had set up, or the gods whom he adored. They felt that there was no necessity for stating the reasons why they could not do this. Perhaps they thought that argument in their case was improper. It became them to do their duty, and to leave the event with God. They had no need to go into an extended vindication of their conduct, for it might be presumed that their principles of conduct were well known. The state of mind, therefore, which is indicated by this passage, is that their minds were made up; that their principles were settled and well understood; that they had come to the deliberate determination, as a matter of conscience, not to yield obedience to the command; that the result could not be modified by any statement which they could make, or by any argument in the case; and that, therefore, they were not anxious about the result, but calmly committed the whole cause to God.
Geneva 1599
3:16 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we (g) [are] not careful to answer thee in this matter.
(g) For they would have done injury to God, if they would have doubted in this holy cause, and therefore they say that they are resolved to die for God's cause.
John Gill
3:16 Shadrach, Meshach, and Abednego, answered and said to the king,.... In a mild and gentle manner, without affronting his majesty, or insulting his gods, and yet without the least degree of servile fear or fawning flattery:
O Nebuchadnezzar, we are not careful to answer thee in this matter; about worshipping the image; we are not solicitous about a choice of words, or in what manner to draw up our answer, it is ready in our mouths; we have no need to take time and consider of this matter, and think what to say, we are at a point about it: as thou art peremptory in thy will to have thine image worshipped, we are as resolute, as determined, never to worship it; so that there is no need to spend time in a debate about it; thou art come to a conclusion, and so are we: or in this matter, about the power of our God to deliver, we are not solicitous about an answer to that; we leave him to defend himself, and his own power, against such insults upon him.
John Wesley
3:16 We are not careful - Heb. We care not: there is no need of any answer in this case for it is in vain for us to debate the matter; the king is resolved to have his will of us, and we are resolved on the contrary.
Robert Jamieson, A. R. Fausset and David Brown
3:16 not careful to answer thee--rather, "We have no need to answer thee"; thou art determined on thy side, and our mind is made up not to worship the image: there is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; unhesitating decision is the only safety, where the path of duty is clear (Mt 10:19, Mt 10:28).
3:163:16: Պատասխանի ետուն՝ Սեդրաք, Միսաք, եւ Աբեդնագով. եւ ասեն ցարքայ Նաբուքոդոնոսոր. Ո՛չինչ է պիտոյ վասն բանիդ այդորիկ տալ քեզ պատասխանի.
16 Սեդրակը, Միսակը եւ Աբեդնագովը պատասխանեցին Նաբուքոդոնոսոր արքային եւ ասացին. «Հարկ չկայ քեզ պատասխանել այդ բանի համար, արքա՛յ,
16 Պատասխան տուին Սեդրաքը, Միսաքն ու Աբեդնագովը ու թագաւորին ըսին. «Ո՛վ Նաբուգոդոնոսոր, այս բանին վրայով քեզի պատասխան տալու հարկաւորութիւն չունինք։
Պատասխանի ետուն Սեդրաք, Միսաք եւ Աբեդնագով, եւ ասեն ցարքայ Նաբուքոդոնոսոր. Ոչ ինչ է պիտոյ վասն բանիդ այդորիկ տալ քեզ պատասխանի:

3:16: Պատասխանի ետուն՝ Սեդրաք, Միսաք, եւ Աբեդնագով. եւ ասեն ցարքայ Նաբուքոդոնոսոր. Ո՛չինչ է պիտոյ վասն բանիդ այդորիկ տալ քեզ պատասխանի.
16 Սեդրակը, Միսակը եւ Աբեդնագովը պատասխանեցին Նաբուքոդոնոսոր արքային եւ ասացին. «Հարկ չկայ քեզ պատասխանել այդ բանի համար, արքա՛յ,
16 Պատասխան տուին Սեդրաքը, Միսաքն ու Աբեդնագովը ու թագաւորին ըսին. «Ո՛վ Նաբուգոդոնոսոր, այս բանին վրայով քեզի պատասխան տալու հարկաւորութիւն չունինք։
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16 И отвечали Седрах, Мисах и Авденаго, и сказали царю Навуходоносору: нет нужды нам отвечать тебе на это.
3:17 ἔστι ειμι be γὰρ γαρ for θεὸς θεος God ἐν εν in οὐρανοῖς ουρανος sky; heaven εἷς εις.1 one; unit κύριος κυριος lord; master ἡμῶν ημων our ὃν ος who; what φοβούμεθα φοβεω afraid; fear ὅς ος who; what ἐστι ειμι be δυνατὸς δυνατος possible; able ἐξελέσθαι εξαιρεω extract; take out ἡμᾶς ημας us ἐκ εκ from; out of τῆς ο the καμίνου καμινος furnace τοῦ ο the πυρός πυρ fire καὶ και and; even ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand σου σου of you; your βασιλεῦ βασιλευς monarch; king ἐξελεῖται εξαιρεω extract; take out ἡμᾶς ημας us
3:17 הֵ֣ן hˈēn הֵן if אִיתַ֗י ʔîṯˈay אִיתַי existence אֱלָהַ֨נָא֙ ʔᵉlāhˈanā אֱלָהּ god דִּֽי־ dˈî- דִּי [relative] אֲנַ֣חְנָא ʔᵃnˈaḥnā אֲנַחְנָא we פָֽלְחִ֔ין fˈālᵊḥˈîn פלח serve יָכִ֖ל yāḵˌil יכל be able לְ lᵊ לְ to שֵׁיזָבוּתַ֑נָא šêzāvûṯˈanā יזב save מִן־ min- מִן from אַתּ֨וּן ʔattˌûn אַתּוּן furnace נוּרָ֧א nûrˈā נוּר fire יָקִֽדְתָּ֛א yāqˈiḏtˈā יקד burn וּ û וְ and מִן־ min- מִן from יְדָ֥ךְ yᵊḏˌāḵ יַד hand מַלְכָּ֖א malkˌā מֶלֶךְ king יְשֵׁיזִֽב׃ yᵊšêzˈiv יזב save
3:17. ecce enim Deus noster quem colimus potest eripere nos de camino ignis ardentis et de manibus tuis rex liberareFor behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king.
3:17. For behold our God, whom we worship, is able to rescue us from the oven of burning fire and to free us from your hands, O king.
3:17. If it be [so], our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver [us] out of thine hand, O king.
17. If it be , our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thine hand, O king.
3:16 Shadrach, Meshach, and Abed- nego, answered and said to the king, O Nebuchadnezzar, we [are] not careful to answer thee in this matter:
3:16 И отвечали Седрах, Мисах и Авденаго, и сказали царю Навуходоносору: нет нужды нам отвечать тебе на это.
3:17
ἔστι ειμι be
γὰρ γαρ for
θεὸς θεος God
ἐν εν in
οὐρανοῖς ουρανος sky; heaven
εἷς εις.1 one; unit
κύριος κυριος lord; master
ἡμῶν ημων our
ὃν ος who; what
φοβούμεθα φοβεω afraid; fear
ὅς ος who; what
ἐστι ειμι be
δυνατὸς δυνατος possible; able
ἐξελέσθαι εξαιρεω extract; take out
ἡμᾶς ημας us
ἐκ εκ from; out of
τῆς ο the
καμίνου καμινος furnace
τοῦ ο the
πυρός πυρ fire
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
σου σου of you; your
βασιλεῦ βασιλευς monarch; king
ἐξελεῖται εξαιρεω extract; take out
ἡμᾶς ημας us
3:17
הֵ֣ן hˈēn הֵן if
אִיתַ֗י ʔîṯˈay אִיתַי existence
אֱלָהַ֨נָא֙ ʔᵉlāhˈanā אֱלָהּ god
דִּֽי־ dˈî- דִּי [relative]
אֲנַ֣חְנָא ʔᵃnˈaḥnā אֲנַחְנָא we
פָֽלְחִ֔ין fˈālᵊḥˈîn פלח serve
יָכִ֖ל yāḵˌil יכל be able
לְ lᵊ לְ to
שֵׁיזָבוּתַ֑נָא šêzāvûṯˈanā יזב save
מִן־ min- מִן from
אַתּ֨וּן ʔattˌûn אַתּוּן furnace
נוּרָ֧א nûrˈā נוּר fire
יָקִֽדְתָּ֛א yāqˈiḏtˈā יקד burn
וּ û וְ and
מִן־ min- מִן from
יְדָ֥ךְ yᵊḏˌāḵ יַד hand
מַלְכָּ֖א malkˌā מֶלֶךְ king
יְשֵׁיזִֽב׃ yᵊšêzˈiv יזב save
3:17. ecce enim Deus noster quem colimus potest eripere nos de camino ignis ardentis et de manibus tuis rex liberare
For behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king.
3:17. For behold our God, whom we worship, is able to rescue us from the oven of burning fire and to free us from your hands, O king.
3:17. If it be [so], our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver [us] out of thine hand, O king.
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Adam Clarke: Commentary on the Bible - 1831
3:17: If it be so - Thou mayest cast us into the furnace; the terror of it has no effect on our minds to induce us to alter the resolution we have taken, nor shall the fire change our purpose. We serve a God who is able to deliver us. Should he not, we are equally determined; but we are satisfied that in some way or other he will deliver us out of thy hand. Thy power cannot affect us in the kingdom of our God to which we shall ascend from thy furnace, should he permit the fire to kindle upon us. "Render to Caesar the things which are Caesar's," is a maxim of Jesus Christ; but when Caesar arrogates to himself the things that are the Lord's, then, and in such cases, his authority is to be resisted. God does not desire Caesar's things; Caesar's must not have the things of God.
Albert Barnes: Notes on the Bible - 1834
3:17: If it be so - Chaldee, איתי הן hê n 'ı̂ ythay - "so it is." That is, "this is true, that the God whom we serve can save us." The idea is not, as would seem in our translation, "if we are to be cast into the furnace," but the mind is turned on the fact that the God whom they served could save them. Coverdale renders this whole passage, "O Nebuchadnezzar, we ought not to consent unto thee in this matter, for why? our God whom we serve is able to keep us," etc.
Our God, whom we serve - Greek, "our God in the heavens, whom we serve." This was a distinct avowal that they were the servants of the true God, and they were not ashamed to avow it, whatever might be the consequences.
Is able to deliver us from the burning fiery furnace - This was evidently said in reply to the question asked by the king Dan 3:15, "Who is that God that shall deliver you out of my hands?" They were sure that the God whom they worshipped was able, if he should choose to do it, to save them from death. In what way they supposed he could save them is not expressed. Probably it did not occur to them that he would save them in the manner in which he actually did, but they felt that it was entirely within his power to keep them from so horrid a death if he pleased. The state of mind indicated in this verse is that of "entire confidence in God." Their answer showed
(a) that they had no doubt of his "ability" to save them if he pleased;
(b) that they believed he would do what was best in the case; and
(c) that they were entirely willing to commit the whole case into his hands to dispose of it as he chose. Compare Isa 43:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: our God: Dan 4:35, Dan 6:20-22, Dan 6:27; Gen 17:1, Gen 18:14; Sa1 17:37, Sa1 17:46; Job 5:19, Job 34:29; Psa 27:1, Psa 27:2, Psa 62:1-6, Psa 73:20, Psa 115:3, Psa 121:5-7, Psa 18:10, Psa 18:11; Isa 12:2, Isa 26:3, Isa 26:4; Isa 54:14; Luk 1:37; Act 20:24, Act 21:13, Act 27:20-25; Rom 8:31; Heb 7:25
Geneva 1599
3:17 If it be [so], our God whom we serve is (h) able to deliver us from the burning fiery furnace, and he will deliver [us] out of thine hand, O king.
(h) They have two points as their foundation: first on the power and providence of God over them, and second on their cause, which was God's glory, and the testifying of his true religion with their blood. And so they make open confession, that they will not so much as outwardly consent to idolatry.
John Gill
3:17 If it be so,.... That we must be cast into the fiery furnace, as thou hast threatened:
our God whom we serve; for though they did not serve the gods of the Babylonians, they did not live without God in the world; they believed in the one true God, the God of Israel, their covenant God and Father; whom they worshipped, had an interest in, and who had and would have a regard for them: he, say they,
is able to deliver us from the burning fiery furnace; either to prevent their being cast into it, or to preserve them unhurt in it, and to bring them safe out of it: instances of his power in other cases, such as the passage of the Israelites through the Red sea safe, when their enemies were drowned, with others, confirmed their faith in this:
and he will deliver us out of thine hand, O king; they might have a well grounded hope and persuasion of deliverance, arising partly from former instances of the divine power and goodness in such like cases; and partly from the consideration of the glory of God, which would be greatly conspicuous herein; and chiefly because of the king's defiance of God, and blasphemy against him, which they had reason to believe would be taken notice of; for it does not appear that they had any foresight of certain deliverance, or any secret intimation of it to them, or a full assurance of it, as is evident by what follows:
Robert Jamieson, A. R. Fausset and David Brown
3:17 If it be so--VATABLUS translates, "Assuredly." English Version agrees better with the original. The sense is, If it be our lot to be cast into the furnace, our God (quoted from Deut 6:4) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"); and He will deliver us (either from death, or in death, Ti2 4:17-18). He will, we trust, literally deliver us, but certainly He will do so spiritually.
3:173:17: զի է՛ մեր Աստուած յերկինս՝ զոր մե՛քն պաշտեմք. կարօղ է փրկել զմեզ ՚ի հնոցէ հրոյդ բորբոքելոյ, եւ ՚ի ձեռաց քոց արքայ՝ ապրեցուցանել զմեզ։
17 որովհետեւ մեր Աստուածը, որին մենք պաշտում ենք, երկնքում է, կարող է փրկել մեզ բորբոքուած կրակի հնոցից եւ ազատել մեզ քո ձեռքից:
17 Ահա մեր պաշտած Աստուածը մեզ բորբոքած կրակի հնոցէն ազատելու կարող է. քու ձեռքէդ ալ մեզ պիտի ազատէ, ո՛վ թագաւոր։
[34]զի է մեր Աստուած յերկինս`` զոր մեքն պաշտեմք, կարօղ է փրկել զմեզ ի հնոցէ հրոյդ բորբոքելոյ, եւ ի ձեռաց քոց, արքայ, ապրեցուցանել զմեզ:

3:17: զի է՛ մեր Աստուած յերկինս՝ զոր մե՛քն պաշտեմք. կարօղ է փրկել զմեզ ՚ի հնոցէ հրոյդ բորբոքելոյ, եւ ՚ի ձեռաց քոց արքայ՝ ապրեցուցանել զմեզ։
17 որովհետեւ մեր Աստուածը, որին մենք պաշտում ենք, երկնքում է, կարող է փրկել մեզ բորբոքուած կրակի հնոցից եւ ազատել մեզ քո ձեռքից:
17 Ահա մեր պաշտած Աստուածը մեզ բորբոքած կրակի հնոցէն ազատելու կարող է. քու ձեռքէդ ալ մեզ պիտի ազատէ, ո՛վ թագաւոր։
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17 Бог наш, Которому мы служим, силен спасти нас от печи, раскаленной огнем, и от руки твоей, царь, избавит.
3:18 καὶ και and; even τότε τοτε at that φανερόν φανερος exposed; exposure σοι σοι you ἔσται ειμι be ὅτι οτι since; that οὔτε ουτε not; neither τῷ ο the εἰδώλῳ ειδωλον idol σου σου of you; your λατρεύομεν λατρευω employed by οὔτε ουτε not; neither τῇ ο the εἰκόνι εικων image σου σου of you; your τῇ ο the χρυσῇ χρυσεος of gold; golden ἣν ος who; what ἔστησας ιστημι stand; establish προσκυνοῦμεν προσκυνεω worship
3:18 וְ wᵊ וְ and הֵ֣ן hˈēn הֵן if לָ֔א lˈā לָא not יְדִ֥יעַ yᵊḏˌîₐʕ ידע know לֶהֱוֵא־ lehᵉwē- הוה be לָ֖ךְ lˌāḵ לְ to מַלְכָּ֑א malkˈā מֶלֶךְ king דִּ֤י dˈî דִּי [relative] לֵֽ lˈē לְ to אלָהָיךְ֙ ʔlāhāyḵ אֱלָהּ god לָא־ lā- לָא not אִיתַ֣נָאאיתינא *ʔîṯˈanā אִיתַי existence פָֽלְחִ֔ין fˈālᵊḥˈîn פלח serve וּ û וְ and לְ lᵊ לְ to צֶ֧לֶם ṣˈelem צְלֵם statue דַּהֲבָ֛א dahᵃvˈā דְּהַב gold דִּ֥י dˌî דִּי [relative] הֲקֵ֖ימְתָּ hᵃqˌêmᵊttā קום stand לָ֥א lˌā לָא not נִסְגֻּֽד׃ ס nisgˈuḏ . s סגד bow
3:18. quod si noluerit notum tibi sit rex quia deos tuos non colimus et statuam auream quam erexisti non adoramusBut if he will not, be it known to thee, O king, that we will not worship thy gods, nor adore the golden statue which thou hast set up.
3:18. But even if he will not, let it be known to you, O king, that we will not worship your gods, nor adore the gold statue, which you have raised up.”
3:18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
3:17 If it be [so], our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver [us] out of thine hand, O king:
3:17 Бог наш, Которому мы служим, силен спасти нас от печи, раскаленной огнем, и от руки твоей, царь, избавит.
3:18
καὶ και and; even
τότε τοτε at that
φανερόν φανερος exposed; exposure
σοι σοι you
ἔσται ειμι be
ὅτι οτι since; that
οὔτε ουτε not; neither
τῷ ο the
εἰδώλῳ ειδωλον idol
σου σου of you; your
λατρεύομεν λατρευω employed by
οὔτε ουτε not; neither
τῇ ο the
εἰκόνι εικων image
σου σου of you; your
τῇ ο the
χρυσῇ χρυσεος of gold; golden
ἣν ος who; what
ἔστησας ιστημι stand; establish
προσκυνοῦμεν προσκυνεω worship
3:18
וְ wᵊ וְ and
הֵ֣ן hˈēn הֵן if
לָ֔א lˈā לָא not
יְדִ֥יעַ yᵊḏˌîₐʕ ידע know
לֶהֱוֵא־ lehᵉwē- הוה be
לָ֖ךְ lˌāḵ לְ to
מַלְכָּ֑א malkˈā מֶלֶךְ king
דִּ֤י dˈî דִּי [relative]
לֵֽ lˈē לְ to
אלָהָיךְ֙ ʔlāhāyḵ אֱלָהּ god
לָא־ lā- לָא not
אִיתַ֣נָאאיתינא
*ʔîṯˈanā אִיתַי existence
פָֽלְחִ֔ין fˈālᵊḥˈîn פלח serve
וּ û וְ and
לְ lᵊ לְ to
צֶ֧לֶם ṣˈelem צְלֵם statue
דַּהֲבָ֛א dahᵃvˈā דְּהַב gold
דִּ֥י dˌî דִּי [relative]
הֲקֵ֖ימְתָּ hᵃqˌêmᵊttā קום stand
לָ֥א lˌā לָא not
נִסְגֻּֽד׃ ס nisgˈuḏ . s סגד bow
3:18. quod si noluerit notum tibi sit rex quia deos tuos non colimus et statuam auream quam erexisti non adoramus
But if he will not, be it known to thee, O king, that we will not worship thy gods, nor adore the golden statue which thou hast set up.
3:18. But even if he will not, let it be known to you, O king, that we will not worship your gods, nor adore the gold statue, which you have raised up.”
3:18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:18: But if not - That is, "if he should "not" deliver us; if it should "not" occur that he would protect us, and save us from that heated oven: whatever may be the result in regard to us, our determination is settled."
Be it known unto thee, O king, that we will not serve thy gods ... - This answer is firm and noble. It showed that their minds were made up, and that it was with them a matter of "principle" not to worship false gods. The state of mind which is denoted by this verse is that of a determination to do their duty, whatever might be the consequences. The attention was fixed on what was "right," not on what would be the result. The sole question which was asked was, what "ought" to be done in the case; and they had no concern about what would follow. True religion is a determined purpose to do right, and not to do wrong, whatever may be the consequences in either case. It matters not what follows - wealth or poverty; honor or dishonor; good report or evil report; life or death; the mind is firmly fixed on doing right, and not on doing wrong. This is "the religion of principle;" and when we consider the circumstances of those who made this reply; when we remember their comparative youth, and the few opportunities which they had for instruction in the nature of religion, and that they were captives in a distant land, and that they stood before the most absolute monarch of the earth, with no powerful friends to support them, and with the most horrid kind of death threatening them, we may well admire the grace of that God who could so amply furnish them for such a trial, and love that religion which enabled them to take a stand so noble and so bold.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: be it: Job 13:15; Pro 28:1; Isa 51:12, Isa 51:13; Mat 10:28, Mat 10:32, Mat 10:33, Mat 10:39, Mat 16:2; Luk 12:3-9; Act 4:10-13, Act 4:19, Act 5:29-32; Rev 2:10, Rev 2:11, Rev 12:11
that: Exo 20:3-5; Lev 19:4
John Gill
3:18 But if not,.... If our God does not think fit to exert his power, and deliver us, which we are well assured he is able to do; if it is not his will, we are content, we are resigned unto it:
be it known unto thee, O king, that we will not serve thy gods, be it as it will, whether we are delivered or not; we are not sure of the one, but we are at a point as to the other:
nor worship the golden image which thou hast set up; come life, come death, we are ready; we had rather die than sin: they were all of one mind, and agreed in this matter; a noble instance of spiritual fortitude and courage!
John Wesley
3:18 But if not - It was therefore all one to them, which way God would honour himself; they were resolved to suffer rather than sin, and leave the cause to God. Indeed if God be for us, we need not fear what man can do unto us. Let him do his worst. God will deliver us either from death, or in death.
Robert Jamieson, A. R. Fausset and David Brown
3:18 But if not, &c.--connected with Dan 3:18. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Their service of God is not mercenary in its motive. Though He slay them, they will still trust in Him (Job 13:15). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. Their youth, and position as captives and friendless exiles, before the absolute world potentate and the horrid death awaiting them if they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal.
3:183:18: Ապա թէ ոչ՝ այս ինչ յայտնի՛ լիցի քեզ արքայ՝ զի զդիս քո մեք ո՛չ պաշտեմք, եւ պատկերիդ ոսկւոյ զոր կանգնեցեր՝ երկիր ո՛չ պագանեմք։
18 Իսկ եթէ ոչ, թող քեզ յայտնի լինի, արքա՛յ, որ քո աստուածները մենք չենք պաշտում եւ չենք երկրպագում քո կանգնեցրած այդ ոսկէ արձանին:
18 Բայց քեզի յայտնի ըլլայ, ո՛վ թագաւոր, որ մենք քու աստուածներդ պիտի չպաշտենք եւ քու ոսկի արձանիդ երկրպագութիւն պիտի չընենք»։
Ապա թէ ոչ, այս ինչ յայտնի լիցի քեզ, արքայ, զի զդիս քո մեք ոչ պաշտեմք, եւ պատկերիդ ոսկւոյ զոր կանգնեցեր` երկիր ոչ պագանեմք:

3:18: Ապա թէ ոչ՝ այս ինչ յայտնի՛ լիցի քեզ արքայ՝ զի զդիս քո մեք ո՛չ պաշտեմք, եւ պատկերիդ ոսկւոյ զոր կանգնեցեր՝ երկիր ո՛չ պագանեմք։
18 Իսկ եթէ ոչ, թող քեզ յայտնի լինի, արքա՛յ, որ քո աստուածները մենք չենք պաշտում եւ չենք երկրպագում քո կանգնեցրած այդ ոսկէ արձանին:
18 Բայց քեզի յայտնի ըլլայ, ո՛վ թագաւոր, որ մենք քու աստուածներդ պիտի չպաշտենք եւ քու ոսկի արձանիդ երկրպագութիւն պիտի չընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18 Если же и не будет того, то да будет известно тебе, царь, что мы богам твоим служить не будем и золотому истукану, которого ты поставил, не поклонимся.
3:19 τότε τοτε at that Ναβουχοδονοσορ ναβουχοδονοσορ fill; fulfill θυμοῦ θυμος provocation; temper καὶ και and; even ἡ ο the μορφὴ μορφη form τοῦ ο the προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him ἠλλοιώθη αλλοιοω and; even ἐπέταξε επιτασσω order καῆναι καιω burn τὴν ο the κάμινον καμινος furnace ἑπταπλασίως επταπλασιως from; by ὃ ος who; what ἔδει δει is necessary; have to αὐτὴν αυτος he; him καῆναι καιω burn
3:19 בֵּ bē בְּ in אדַ֨יִן ʔḏˌayin אֱדַיִן then נְבוּכַדְנֶצַּ֜ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar הִתְמְלִ֣י hiṯmᵊlˈî מלא fill חֱמָ֗א ḥᵉmˈā חֲמָה wrath וּ û וְ and צְלֵ֤ם ṣᵊlˈēm צְלֵם statue אַנְפֹּ֨והִי֙ ʔanpˈôhî אֲנַף face אֶשְׁתַּנִּ֔יאשׁתנו *ʔeštannˈî שׁנה be different עַל־ ʕal- עַל upon שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego עָנֵ֤ה ʕānˈē ענה answer וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say לְ lᵊ לְ to מֵזֵ֣א mēzˈē אזה heat לְ lᵊ לְ to אַתּוּנָ֔א ʔattûnˈā אַתּוּן furnace חַ֨ד־ ḥˌaḏ- חַד one שִׁבְעָ֔ה šivʕˈā שְׁבַע seven עַ֛ל ʕˈal עַל upon דִּ֥י dˌî דִּי [relative] חֲזֵ֖ה ḥᵃzˌē חזה see לְ lᵊ לְ to מֵזְיֵֽהּ׃ mēzᵊyˈēh אזה heat
3:19. tunc Nabuchodonosor repletus est furore et aspectus faciei illius inmutatus est super Sedrac Misac et Abdenago et praecepit ut succenderetur fornax septuplum quam succendi consueratThen was Nabuchodonosor filled with fury: and the countenance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it had been accustomed to be heated.
3:19. Then Nebuchadnezzar was filled with fury and the appearance of his face was changed against Shadrach, Meshach, and Abednego, and he commanded that the furnace should be heated to seven times its usual fire.
3:19. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: [therefore] he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.
19. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abed-nego: he spake, and commanded that they should heat the furnace seven times more than it was wont to be heated.
3:18 But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up:
3:18 Если же и не будет того, то да будет известно тебе, царь, что мы богам твоим служить не будем и золотому истукану, которого ты поставил, не поклонимся.
3:19
τότε τοτε at that
Ναβουχοδονοσορ ναβουχοδονοσορ fill; fulfill
θυμοῦ θυμος provocation; temper
καὶ και and; even
ἡ ο the
μορφὴ μορφη form
τοῦ ο the
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἠλλοιώθη αλλοιοω and; even
ἐπέταξε επιτασσω order
καῆναι καιω burn
τὴν ο the
κάμινον καμινος furnace
ἑπταπλασίως επταπλασιως from; by
ὃ ος who; what
ἔδει δει is necessary; have to
αὐτὴν αυτος he; him
καῆναι καιω burn
3:19
בֵּ bē בְּ in
אדַ֨יִן ʔḏˌayin אֱדַיִן then
נְבוּכַדְנֶצַּ֜ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
הִתְמְלִ֣י hiṯmᵊlˈî מלא fill
חֱמָ֗א ḥᵉmˈā חֲמָה wrath
וּ û וְ and
צְלֵ֤ם ṣᵊlˈēm צְלֵם statue
אַנְפֹּ֨והִי֙ ʔanpˈôhî אֲנַף face
אֶשְׁתַּנִּ֔יאשׁתנו
*ʔeštannˈî שׁנה be different
עַל־ ʕal- עַל upon
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
עָנֵ֤ה ʕānˈē ענה answer
וְ wᵊ וְ and
אָמַר֙ ʔāmˌar אמר say
לְ lᵊ לְ to
מֵזֵ֣א mēzˈē אזה heat
לְ lᵊ לְ to
אַתּוּנָ֔א ʔattûnˈā אַתּוּן furnace
חַ֨ד־ ḥˌaḏ- חַד one
שִׁבְעָ֔ה šivʕˈā שְׁבַע seven
עַ֛ל ʕˈal עַל upon
דִּ֥י dˌî דִּי [relative]
חֲזֵ֖ה ḥᵃzˌē חזה see
לְ lᵊ לְ to
מֵזְיֵֽהּ׃ mēzᵊyˈēh אזה heat
3:19. tunc Nabuchodonosor repletus est furore et aspectus faciei illius inmutatus est super Sedrac Misac et Abdenago et praecepit ut succenderetur fornax septuplum quam succendi consuerat
Then was Nabuchodonosor filled with fury: and the countenance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it had been accustomed to be heated.
3:19. Then Nebuchadnezzar was filled with fury and the appearance of his face was changed against Shadrach, Meshach, and Abednego, and he commanded that the furnace should be heated to seven times its usual fire.
3:19. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: [therefore] he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Быстрота, с которою было исполнено приказание разгневанного царя, не дало времени снять с отроков одежду. Они были брошены в печь "в исподнем в верхнем платье своем и в головных повязках", по-арамейски: "бесарбалейгон патишейгон векорбелатегон". Сарбалин - нижняя плотно прилегающая в телу одежда, в роде нашей длинной рубашки; патиш-хитон, туника, носимая поверх рубашки, и корблан - одежда, носимая сверх двух нижних, в роде плаща. Употребление ассиро-вавилонянами подобных одежд подтверждается свидетельством Геродота. По его словам, они носили длинную, спускающуюся тунику, сверху другую шерстяную, а на ней небольшой белый плащ.
Adam Clarke: Commentary on the Bible - 1831
3:19: Then was Nebuchadnezzar full of fury - How strange is this, after having had so many proofs of the supremacy of Jehovah! He had seen how God poured contempt upon his authority in the case of the three Hebrews, and yet he will try his strength once more! How infatuated is man!
Seven times more - As hot as it could be made. Seven expresses the great intensity of the heat.
Albert Barnes: Notes on the Bible - 1834
3:19: Then was Nebuchadnezzar full of fury - Margin, "filled." He was exceedingly enraged. He evidently was not prepared for a stand so firm and determined on their part, and he did not appreciate their motives, nor was he disposed to yield to them the privilege and right of following their honest convictions. He was deeply excited with anger when the complaint was made that they would not worship his gods Dan 3:13, but he had hoped that possibly they had not understood his command, and that what they had done had not been by deliberate purpose (the notes at Dan 3:14); and he had therefore given them an opportunity to reconsider the subject, and, by complying with his will, to save themselves from the threatened punishment. He now saw, however, that what they had done was done deliberately. He saw that they firmly and intelligently refused to obey, and supposing now that they not only rebelled against his "commands," but that they disregarded and despised even his "forbearance" Dan 3:15, it is not wonderful that he was filled with wrath. What was with them fixed "principle," he probably regarded as mere obstinacy, and he determined to punish them accordingly.
And the form of his visage was changed - As the face usually is when men become excited with anger. We may suppose that up to this point he had evinced self-control; "possibly" he may have shown something like tenderness or compassion. He was indisposed to punish them, and he hoped that they would save him from the necessity of it by complying with his commands. Now he saw that all hope of this was vain, and he gave unrestrained vent to his angry feelings.
He spake and commanded that they should heat the furnace one seven times more than it was wont to be heated - Chaldee, "Than it was sees to be heated;" that is, than it was ever seen. The word "seven" here is a perfect number, and the meaning is, that they should make it as hot as possible. He did not reflect probably that by this command he was contributing to shorten and abridge their sufferings. Wicked men, who are violently opposed to religion, often overdo the matter, and by their haste and impetuosity defeat the very end which they have in view, and even promote the very cause which they wish to destroy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: was Nebuchadnezzar: Dan 3:13; Pro 21:24; Isa 51:23; Luk 12:4, Luk 12:5; Act 5:33, Act 7:54
full: Chal, filled
the form: Dan 5:6; Gen 4:5, Gen 4:6, Gen 31:2
he spake: Exo 15:9, Exo 15:10; Kg1 20:10, Kg1 20:11; Kg2 19:27, Kg2 19:28; Psa 76:10; Pro 16:14, Pro 27:3, Pro 27:4
one seven: Dan 6:24; Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28
than: Kg1 18:33-35; Mat 27:63-66
Carl Friedrich Keil and Franz Delitzsch
3:19
The judgment pronounced on the accused, their punishment, and their miraculous deliverance.
After the decided refusal of the accused to worship his gods, Nebuchadnezzar changed his countenance toward them. Full of anger at such obstinacy, he commanded that the furnace should be heated seven times greater than was usual (Dan 3:19), and that the rebels should be bound in their clothes by powerful men of his army, and then cast into the furnace (Dan 3:20, Dan 3:21). The form of his countenance changed, and his wrath showed itself in the lineaments of his face. The Kethiv אשׁתּנּו (plur.) refers to the genitive [אנפּוהי, plur., "of his countenances"] as the chief idea, and is not, after the Keri, to be changed into the sing. למזא for למאזא. On הד־שׁבעה, sevenfold, cf. Winer, Chald. Gram. 59, 5. חזה דּי על, beyond that which was fit, i.e., which was necessary. Seven is used as expressive of an exceedingly great number, with reference to the religious meaning of the punishment.
Geneva 1599
3:19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: [therefore] he spake, and commanded that they should heat the furnace one seven (i) times more than it was wont to be heated.
(i) This declares that the more that tyrants rage, and the more crafty they show themselves in inventing strange and cruel punishments, the more is God glorified by his servants, to whom he gives patience and constancy to abide the cruelty of their punishment. For either he delvers them from death, or else for this life gives them better.
John Gill
3:19 Then was Nebuchadnezzar full of fury,.... Nettled at the answer given him; perceiving his threats made no impression on these three men, and that they were resolutely determined at all events not to obey his will:
and the form of his visage was changed against Shadrach, Meshach, and Abednego; not only to what it was in times past, when they were his favourites, and he smiled upon them; but with respect to what it was while they were under examination, and he was trying to bring them to his will; when finding it impracticable, fury rose up, and showed itself in the furrows and frowns of his forehead; in the sharpness of his nose; in his sparkling eyes, foaming mouth, and gnashing teeth, and that general redness his face was covered with:
therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated; this seems to be a furnace for this purpose, and where it was usual to burn malefactors; it being a common punishment with the Chaldeans; see Jer 29:22 the order was to put seven times more fuel in the furnace, that it might be so much the hotter, and burn so much the fiercer; which order of the king shows indeed the greatness of his wrath and fury, but at the same time that it had transported him out of his sense and judgment; since so fierce a fire was the better for the three men, supposing them to have died as he intended; who would have been the sooner dispatched by it, and so not suffer so much pain and torment as in a slow fire, or less heat; but this was overruled by the providence of God, that so it should be, that the miracle of their walking in it unsinged and unhurt, and their deliverance out of it, might appear the greater.
Robert Jamieson, A. R. Fausset and David Brown
3:19 visage . . . changed--He had shown forbearance (Dan 3:14-15) as a favor to them, but now that they despise even his forbearance, anger "fills" him, and is betrayed in his whole countenance.
seven times more than it was wont--literally, "than it was (ever) seen to be heated." Seven is the perfect number; that is, it was made as hot as possible. Passion overdoes and defeats its own end, for the hotter the fire, the sooner were they likely to be put out of pain.
3:193:19: Յայնժամ Նաբուքոդոնոսոր լի՛ եղեւ սրտմտութեամբ. եւ գոյն երեսաց նորա շրջեցա՛ւ ՚ի վերայ Սեդրաքայ, Միսաքայ եւ Աբեդնագովի. եւ ասէ. Ջեռուցէ՛ք զհնոցն եւթնպատիկ, զի մինչեւ ՚ի վախճա՛ն այրեսցին[12084]։ [12084] Օրինակ մի յաւելու. Լի եղեւ սրտմտութեամբ եւ բարկութեամբ։
19 Այն ժամանակ Նաբուքոդոնոսորը զայրոյթով լցուեց, բարկացաւ Սեդրակի, Միսակի եւ Աբեթնագովի վրայ եւ ասաց. «Եօթնապատիկ վառեցէ՛ք հնոցը, որպէսզի մինչեւ վերջ այրուեն սրանք:
19 Այն ատեն Նաբուգոդոնոսոր բարկութեամբ լեցուեցաւ ու անոր երեսին երեւոյթը փոխուեցաւ Սեդրաքին, Միսաքին ու Աբեդնագովին վրայ եւ հրամայեց որ հնոցը սովորականէն եօթնապատիկ աւելի վառեն
Յայնժամ Նաբուքոդոնոսոր լի եղեւ սրտմտութեամբ, եւ գոյն երեսաց նորա շրջեցաւ ի վերայ Սեդրաքայ, Միսաքայ եւ Աբեդնագովի, եւ ասէ. [35]Ջեռուցէք զհնոցն եւթնպատիկ, զի մինչեւ ի վախճան այրեսցին:

3:19: Յայնժամ Նաբուքոդոնոսոր լի՛ եղեւ սրտմտութեամբ. եւ գոյն երեսաց նորա շրջեցա՛ւ ՚ի վերայ Սեդրաքայ, Միսաքայ եւ Աբեդնագովի. եւ ասէ. Ջեռուցէ՛ք զհնոցն եւթնպատիկ, զի մինչեւ ՚ի վախճա՛ն այրեսցին[12084]։
[12084] Օրինակ մի յաւելու. Լի եղեւ սրտմտութեամբ եւ բարկութեամբ։
19 Այն ժամանակ Նաբուքոդոնոսորը զայրոյթով լցուեց, բարկացաւ Սեդրակի, Միսակի եւ Աբեթնագովի վրայ եւ ասաց. «Եօթնապատիկ վառեցէ՛ք հնոցը, որպէսզի մինչեւ վերջ այրուեն սրանք:
19 Այն ատեն Նաբուգոդոնոսոր բարկութեամբ լեցուեցաւ ու անոր երեսին երեւոյթը փոխուեցաւ Սեդրաքին, Միսաքին ու Աբեդնագովին վրայ եւ հրամայեց որ հնոցը սովորականէն եօթնապատիկ աւելի վառեն
zohrab-1805▾ eastern-1994▾ western am▾
3:193:19 Тогда Навуходоносор исполнился ярости, и вид лица его изменился на Седраха, Мисаха и Авденаго, и он повелел разжечь печь в семь раз сильнее, нежели как обыкновенно разжигали ее,
3:20 καὶ και and; even ἄνδρας ανηρ man; husband ἰσχυροτάτους ισχυρος forceful; severe τῶν ο the ἐν εν in τῇ ο the δυνάμει δυναμις power; ability ἐπέταξε επιτασσω order συμποδίσαντας συμποδιζω the Σεδραχ σεδραχ inject; cast in εἰς εις into; for τὴν ο the κάμινον καμινος furnace τοῦ ο the πυρὸς πυρ fire τὴν ο the καιομένην καιω burn
3:20 וּ û וְ and לְ lᵊ לְ to גֻבְרִ֤ין ḡuvrˈîn גְּבַר man גִּבָּֽרֵי־ gibbˈārê- גִּבָּר strong man חַ֨יִל֙ ḥˈayil חַיִל strength דִּ֣י dˈî דִּי [relative] בְ vᵊ בְּ in חַיְלֵ֔הּ ḥaylˈēh חַיִל strength אֲמַר֙ ʔᵃmˌar אמר say לְ lᵊ לְ to כַפָּתָ֔ה ḵappāṯˈā כפת bind לְ lᵊ לְ to שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego לְ lᵊ לְ to מִרְמֵ֕א mirmˈē רמה throw לְ lᵊ לְ to אַתּ֥וּן ʔattˌûn אַתּוּן furnace נוּרָ֖א nûrˌā נוּר fire יָקִֽדְתָּֽא׃ yāqˈiḏtˈā יקד burn
3:20. et viris fortissimis de exercitu suo iussit ut ligatis pedibus Sedrac Misac et Abdenago mitterent eos in fornacem ignis ardentemAnd he commanded the strongest men that were in his army, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire.
3:20. And he ordered the strongest men of his army to bind the feet of Shadrach, Meshach, and Abednego, and to cast them into the furnace of burning fire.
3:20. And he commanded the most mighty men that [were] in his army to bind Shadrach, Meshach, and Abednego, [and] to cast [them] into the burning fiery furnace.
20. And he commanded certain mighty men that were in is army to bind Shadrach, Meshach, and Abed-nego, to cast them into the burning fiery furnace.
3:19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abed- nego: [therefore] he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated:
3:19 Тогда Навуходоносор исполнился ярости, и вид лица его изменился на Седраха, Мисаха и Авденаго, и он повелел разжечь печь в семь раз сильнее, нежели как обыкновенно разжигали ее,
3:20
καὶ και and; even
ἄνδρας ανηρ man; husband
ἰσχυροτάτους ισχυρος forceful; severe
τῶν ο the
ἐν εν in
τῇ ο the
δυνάμει δυναμις power; ability
ἐπέταξε επιτασσω order
συμποδίσαντας συμποδιζω the
Σεδραχ σεδραχ inject; cast in
εἰς εις into; for
τὴν ο the
κάμινον καμινος furnace
τοῦ ο the
πυρὸς πυρ fire
τὴν ο the
καιομένην καιω burn
3:20
וּ û וְ and
לְ lᵊ לְ to
גֻבְרִ֤ין ḡuvrˈîn גְּבַר man
גִּבָּֽרֵי־ gibbˈārê- גִּבָּר strong man
חַ֨יִל֙ ḥˈayil חַיִל strength
דִּ֣י dˈî דִּי [relative]
בְ vᵊ בְּ in
חַיְלֵ֔הּ ḥaylˈēh חַיִל strength
אֲמַר֙ ʔᵃmˌar אמר say
לְ lᵊ לְ to
כַפָּתָ֔ה ḵappāṯˈā כפת bind
לְ lᵊ לְ to
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
לְ lᵊ לְ to
מִרְמֵ֕א mirmˈē רמה throw
לְ lᵊ לְ to
אַתּ֥וּן ʔattˌûn אַתּוּן furnace
נוּרָ֖א nûrˌā נוּר fire
יָקִֽדְתָּֽא׃ yāqˈiḏtˈā יקד burn
3:20. et viris fortissimis de exercitu suo iussit ut ligatis pedibus Sedrac Misac et Abdenago mitterent eos in fornacem ignis ardentem
And he commanded the strongest men that were in his army, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire.
3:20. And he ordered the strongest men of his army to bind the feet of Shadrach, Meshach, and Abednego, and to cast them into the furnace of burning fire.
3:20. And he commanded the most mighty men that [were] in his army to bind Shadrach, Meshach, and Abednego, [and] to cast [them] into the burning fiery furnace.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. 20 And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. 21 Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. 22 Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. 23 And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. 24 Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. 25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. 26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. 27 And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was a hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.
In these verses we have,
I. The casting of these three faithful servants of God into the fiery furnace. Nebuchadnezzar had himself known and owned so much of the true God that, one would have thought, though his pride and vanity induced him to make this golden image, and set it up to be worshipped, yet what these young men now said (whom he had formerly found to be wiser than all his wise men) would revive his convictions, and at least engage him to excuse them; but it proved quite otherwise. 1. Instead of being convinced by what they said, he was exasperated, and made more outrageous, v. 19. It made him full of fury, and the form of his visage was changed against these men. Note, Brutish passions the more they are indulged the more violent they grow, and even change the countenance, to the great reproach of the wisdom and reason of a man. Nebuchadnezzar, in this heat, exchanged the awful majesty of a prince upon his throne, or a judge upon the bench, for the frightful fury of a wild bull in a net. Would men in a passion but view their faces in a glass, they would blush at their own folly and turn all their displeasure against themselves. 2. Instead of mitigating their punishment, in consideration of their quality and the posts of honour they were in, he ordered it to be heightened, that they should heat the furnace seven times more than it was wont to be heated for other malefactors, that is, that they should put seven times more fuel to it, which, though it would not make their death more grievous, but rather dispatch them sooner, was designed to signify that the king looked upon their crime as seven times more heinous than the crimes of others, and so made their death more ignominious. But God brought glory to himself out of this foolish instance of the tyrant's rage; for, though it would not have made their death the more grievous, yet it did make their deliverance much the more illustrious. 3. He ordered them to be bound in their clothes, and cast into the midst of the burning fiery furnace, which was done accordingly, v. 20, 21. They were bound, that they might not struggle, or make any resistance, were bound in their clothes, for haste, or that they might be consumed the more slowly and gradually. But God's providence ordered it for the increase of the miracle, in that their clothes were not so much as singed. They were bound in their coats or mantles, their hosen or breeches, and their hats or turbans, as if, in detestation of their crime, they would have their clothes to be burnt with them. What a terrible death was this--to be cast bound into the midst of a burning fiery furnace! v. 23. It makes one's flesh tremble to think of it, and horror to take hold on one. It is amazing that the tyrant was so hard-hearted as to inflict such a punishment, and that the confessors were so stout-hearted as to submit to it rather than sin against God. But what is this to the second death, to that furnace into which the tares shall be cast in bundles, to that lake which burns eternally with fire and brimstone? Let Nebuchadnezzar heat his furnace as hot as he can, a few minutes will finish the torment of those who are cast into it; but hell-fire tortures and does not kill. The pain of damned sinners is more exquisite, and the smoke of their torment ascends for ever and ever, and those have no rest, no intermission, no cessation of their pains, who have worshipped the beast and his image (Rev. xiv. 10, 11), whereas their pain would be soon over that were cast into this furnace for not worshipping this Babylonian beast and his image. 4. It was a remarkable providence that the men, the mighty men, that bound them, and threw them into the furnace, were themselves consumed or suffocated by the flame, v. 22. The king's commandment was urgent, that they should dispatch them quickly, and be sure to do it effectually; and therefore they resolved to go to the very mouth of the furnace, that they might throw them into the midst of it, but they were in such haste that they would not take time to arm themselves accordingly. The apocryphal additions to Daniel say that the flame ascended forty-nine cubits above the mouth of the furnace. Probably God ordered it so that the wind blew it directly upon them with such violence that it smothered them. God did thus immediately plead the cause of his injured servants, and take vengeance for them on their persecutors, whom he punished, not only in the very act of their sin, but by it. But these men were only the instruments of cruelty; he that bade them do it had the greater sin; yet they suffered justly for executing an unjust decree, and it is very probable that they did it with pleasure and were glad to be so employed. Nebuchadnezzar himself was reserved for a further reckoning. There is a day coming when proud tyrants will be punished, not only for the cruelties they have been guilty of, but for employing those about them in their cruelties, and so exposing them to the judgments of God.
II. The deliverance of these three faithful servants of God out of the furnace. When they were cast bound into the midst of that devouring fire we might well conclude that we should hear no more of them, that their very bones would be calcined; but, to our amazement, we here find that Shadrach, Meshach, and Abednego, are yet alive.
1. Nebuchadnezzar finds them walking in the fire. He was astonished, and rose up in haste, v. 24. Perhaps the slaying of the men that executed his sentence was that which astonished him, as well it might, for he had reason to think his own turn would be next; or it was some unaccountable impression upon his own mind that astonished him, and made him rise up in haste, and go to the furnace, to see what had become of those he had cast into it. Note, God can strike those with astonishment whose hearts are most hardened both against him and against his people. He that made the soul can make his sword to approach to it, even to that of the greatest tyrant. In his astonishment he calls his counsellors about him, and appeals to them. Did we not cast three men bound into the fire? It seems, it was done by order, not only of the king, but of the council. They durst not but concur with him, which he forced them to do, that they might share with him in the guilt and odium? "True, O king!" say they; "we did order such an execution to be done and it was done." "But now," says the king, "I have been looking into the furnace, and I see four men, loose, walking in the midst of the fire," v. 25. (1.) They were loosed from their bonds. The fire that did not so much as singe their clothes burnt the cords wherewith they were bound, and set them at liberty; thus God's people have their hearts enlarged, through the grace of God, by those very troubles with which their enemies designed to straiten and hamper them. (2.) They had no hurt, made no complaint, felt no pain or uneasiness in the least; the flame did not scorch them; the smoke did not stifle them; they were alive and as well as ever in the midst of the flames. See how God of nature can, when he pleases, control the powers of nature, to make them serve his purposes. Now was fulfilled in the letter gracious promise (Isa. xliii. 2), When thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. By faith they quench the violence of the fire, quench the fiery darts of the wicked. (3.) They walked in the midst of the fire. The furnace was large, so that they had room to walk; they were unhurt, so that they were able to walk; their minds were easy, so that they were disposed to walk, as in a paradise or garden of pleasure. Can a man walk upon hot coals and his feet not be burnt? Prov. vi. 28. Yes, they did it with as much pleasure as the king of Tyrus walked up and down in the midst of his stones of fire, his precious stones that sparkled as fire, Ezek. xxviii. 14. They were not striving to get out, finding themselves unhurt; but, leaving it to that God who preserved them in the fire to bring them out of it, they walked up and down in the midst of it unconcerned. One of the apocryphal writings relates at large the prayer which Azariah, one of the three, prayed in the fire (wherein he laments the calamities and iniquities of Israel, and entreats God's favour to his people), and the song of praise which they all three sang in the midst of the flames, in both which there are remarkable strains of devotion; but we have reason to think, with Grotius, that they were composed by some Jew of a later age, not as what were used, but only as what might have been used, on this occasion, and therefore we justly reject them as no part of holy writ. (4.) There was a fourth seen with them in the fire, whose form, in Nebuchadnezzar's judgment, was like the Son of God; he appeared as a divine person, a messenger from heaven, not as a servant, but as a son. Like an angel (so some); and angels are called sons of God, Job xxxviii. 7. In the apocryphal narrative of this story it is said, The angel of the Lord came down into the furnace; and Nebuchadnezzar here says (v. 28), God sent his angel and delivered them; and it was an angel that shut the lions' mouths when Daniel was in the den, ch. vi. 22. But some think it was the eternal Son of God, the angel of the covenant, and not a created angel. He appeared often in our nature before he assumed it in his incarnation, and never more seasonable, nor to give a more proper indication and presage of his great errand into the world in the fulness of time, than now, when, to deliver his chosen out of the fire, he came and walked with them in the fire. Note, Those that suffer for Christ have his gracious presence with them in their sufferings, even in the fiery furnace, even in the valley of the shadow of death, and therefore even there they need fear no evil. Hereby Christ showed that what is done against his people he takes as done against himself; whoever throws them into the furnace does, in effect, throw him in. I an Jesus, whom thou persecutest, Isa. lxiii. 9.
2. Nebuchadnezzar calls them out of the furnace (v. 26): He comes near to the mouth of the burning fiery furnace, and bids them come forth and come hither. Come forth, come (so some read it); he speaks with a great deal of tenderness and concern, and stands ready to lend them his hand and help them out. He is convinced by their miraculous preservation that he did evil in casting them into the furnace; and therefore he does not thrust them out privily; no verily, but he will come himself and fetch them out, Acts xvi. 37. Observe the respectful title that he gives them. When he was in the heat of his fury and rage against them it is probable that he called them rebels, and traitors, and all the ill names he could invent; but now he owns them for the servants of the most high God, a God who now appears able to deliver them out of his hand. Note, Sooner or later, God will convince the proudest of men that he is the most high God, and above them, and too hard for them, even in those things wherein they deal proudly and presumptuously, Exod. xviii. 11. He will likewise let them know are who his servants, and that he owns them and will stand by them. Elijah prayed (1 Kings xviii. 36), Let it be known that thou art God and that I am thy servant. Nebuchadnezzar now embraces those whom he had abandoned, and is very officious about them, now that he perceives them to be the favourites of Heaven. Note, What persecutors have done against God's servants, when God opens their eyes, they must as far as they can undo again. How the fourth, whose form was like the Son of God, withdrew, and whether he vanished away or visibly ascended, we are not told, but of the other three we are informed, (1.) That they came forth out of the midst of the fire, as Abraham their father out of Ur (that is, the fire) of the Chaldees, into which, says this tradition of the Jews, he was cast, for refusing to worship idols, and out of which he was delivered, as those his three children were. When they had their discharge they did not tempt God by staying in any longer, but came forth as brands out of the burning. (2.) That it was made to appear, to the full satisfaction of all the amazed spectators, that they had not received the least damage by the fire, v. 27. All the great men came together to view them, and found that there was not so much as a hair of their head singed. Here that was true in the letter which our Saviour spoke figuratively, for an assurance to his suffering servants that they should sustain no real damage (Luke xxi. 18), There shall not a hair of your head perish. Their clothes did not so much as change colour, nor smell of fire, much less were their bodies in the least scorched or blistered; no, the fire had no power on them. The Chaldeans worshipped the fire, as a sort of image of the sun, so that, in restraining the fire now, God put contempt, not only upon their king, but upon their god too, and showed that his voice divides the flames of fire as well as the floods of water (Ps. xxix. 7), when he pleases to make a way for his people through the midst of it. It is our God only that is the consuming fire (Heb. xii. 29); other fire, if he but speak the word, shall not consume.
Adam Clarke: Commentary on the Bible - 1831
3:20: The most mighty men - The generals, or chief officers of his army; not strong men, there was no need of such.
Albert Barnes: Notes on the Bible - 1834
3:20: And he commanded the most mighty men that were in his army - Margin, "mighty of strength." Chaldee, "And to mighty men, mighty men of strength who were in his army, he said." He employed the strongest men that could be found for this purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: most mighty men: Chal, mighty of strength
to bind: Dan 3:15; Act 12:4, Act 12:5, Act 16:23, Act 16:25
John Gill
3:20 And he commanded the most mighty men that were in his army,.... The most famous for courage of mind, and strength of body, that were in all his army:
to bind Shadrach, Meshach, and Abednego either their hands or their feet, or both; unless it can be thought that they were all three bound together in one bundle, and so cast into the furnace; which is not improbable, as Gejerus observes; seeing the king afterwards wondered to see them walk separately in the furnace: there was no need to bind them, for they would not have resisted; and if he ordered this to secure them from the power of their God, it was vain and foolish:
and to cast them into the burning fiery furnace: if they were all three bound together, it required some able bodied men to take them up and cast them in, especially if the furnace was above them; though it is more probable that it was a more depressed place, or below them, and so the cast was more easy.
John Wesley
3:20 To bind - What did he think these three men would have refused? Or that their God would defend them from his power, or that if he had, his mighty men could have prevailed? None of all this was the case; for God purposed to shew his power when the king did his worst, and in the thing wherein he dealt proudly, to be above him.
3:203:20: Եւ արք հինգ՝ զօրաւո՛րք զօրութեամբ՝ կապեսցեն զՍեդրաք Միսաք եւ զԱբեդնագով՝ արկանե՛լ ՚ի հնոց հրոյն բորբոքելոյ[12085]։ [12085] Ոմանք. Կապեցին զՍեդրաք։
20 Հինգ ուժեղ մարդիկ թող կապեն Սեդրակին, Միսակին եւ Աբեդնագովին եւ նետեն բորբոքուած կրակի հնոցը»:
20 Ու իր զօրքին մէջ եղող զօրաւոր մարդոցը հրամայեց, որ Սեդրաքը, Միսաքն ու Աբեդնագովը կապեն ու բորբոքած կրակի հնոցին մէջ նետեն։
Եւ արք հինգ, զօրաւորք զօրութեամբ, կապեսցեն`` զՍեդրաք, զՄիսաք եւ զԱբեդնագով` արկանել ի հնոց հրոյն բորբոքելոյ:

3:20: Եւ արք հինգ՝ զօրաւո՛րք զօրութեամբ՝ կապեսցեն զՍեդրաք Միսաք եւ զԱբեդնագով՝ արկանե՛լ ՚ի հնոց հրոյն բորբոքելոյ[12085]։
[12085] Ոմանք. Կապեցին զՍեդրաք։
20 Հինգ ուժեղ մարդիկ թող կապեն Սեդրակին, Միսակին եւ Աբեդնագովին եւ նետեն բորբոքուած կրակի հնոցը»:
20 Ու իր զօրքին մէջ եղող զօրաւոր մարդոցը հրամայեց, որ Սեդրաքը, Միսաքն ու Աբեդնագովը կապեն ու բորբոքած կրակի հնոցին մէջ նետեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:203:20 и самым сильным мужам из войска своего приказал связать Седраха, Мисаха и Авденаго и бросить их в печь, раскаленную огнем.
3:21 τότε τοτε at that οἱ ο the ἄνδρες ανηρ man; husband ἐκεῖνοι εκεινος that συνεποδίσθησαν συμποδιζω have; hold τὰ ο the ὑποδήματα υποδημα shoe αὐτῶν αυτος he; him καὶ και and; even τὰς ο the τιάρας τιαρα he; him ἐπὶ επι in; on τῶν ο the κεφαλῶν κεφαλη head; top αὐτῶν αυτος he; him σὺν συν with; [definite object marker] τῷ ο the ἱματισμῷ ιματισμος clothing αὐτῶν αυτος he; him καὶ και and; even ἐβλήθησαν βαλλω cast; throw εἰς εις into; for τὴν ο the κάμινον καμινος furnace
3:21 בֵּ bē בְּ in אדַ֜יִן ʔḏˈayin אֱדַיִן then גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man אִלֵּ֗ךְ ʔillˈēḵ אִלֵּךְ these כְּפִ֨תוּ֙ kᵊfˈiṯû כפת bind בְּ bᵊ בְּ in סַרְבָּלֵיהֹון֙ sarbālêhôn סַרְבָּל trousers פַּטְּשֵׁיהֹ֔וןפטישׁיהון *paṭṭᵊšêhˈôn פְּטַשׁ legging וְ wᵊ וְ and כַרְבְּלָתְהֹ֖ון ḵarbᵊlāṯᵊhˌôn כַּרְבְּלָה hat וּ û וְ and לְבֻשֵׁיהֹ֑ון lᵊvušêhˈôn לְבוּשׁ garment וּ û וְ and רְמִ֕יו rᵊmˈiʸw רמה throw לְ lᵊ לְ to גֹֽוא־ ḡˈô- גֹּוא interior אַתּ֥וּן ʔattˌûn אַתּוּן furnace נוּרָ֖א nûrˌā נוּר fire יָקִֽדְתָּֽא׃ yāqˈiḏtˈā יקד burn
3:21. et confestim viri illi vincti cum bracis suis et tiaris et calciamentis et vestibus missi sunt in medium fornacis ignis ardentisAnd immediately these men were bound, and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.
3:21. And immediately these men were bound, and along with their coats, and their hats, and their shoes, and their garments, were cast into the middle of the furnace of burning fire.
3:21. Then these men were bound in their coats, their hosen, and their hats, and their [other] garments, and were cast into the midst of the burning fiery furnace.
21. Then these men were bound in their hosen, their tunics, and their mantles, and their garments, and were cast into the midst of the burning fiery furnace.
3:20 And he commanded the most mighty men that [were] in his army to bind Shadrach, Meshach, and Abed- nego, [and] to cast [them] into the burning fiery furnace:
3:20 и самым сильным мужам из войска своего приказал связать Седраха, Мисаха и Авденаго и бросить их в печь, раскаленную огнем.
3:21
τότε τοτε at that
οἱ ο the
ἄνδρες ανηρ man; husband
ἐκεῖνοι εκεινος that
συνεποδίσθησαν συμποδιζω have; hold
τὰ ο the
ὑποδήματα υποδημα shoe
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
τιάρας τιαρα he; him
ἐπὶ επι in; on
τῶν ο the
κεφαλῶν κεφαλη head; top
αὐτῶν αυτος he; him
σὺν συν with; [definite object marker]
τῷ ο the
ἱματισμῷ ιματισμος clothing
αὐτῶν αυτος he; him
καὶ και and; even
ἐβλήθησαν βαλλω cast; throw
εἰς εις into; for
τὴν ο the
κάμινον καμινος furnace
3:21
בֵּ bē בְּ in
אדַ֜יִן ʔḏˈayin אֱדַיִן then
גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man
אִלֵּ֗ךְ ʔillˈēḵ אִלֵּךְ these
כְּפִ֨תוּ֙ kᵊfˈiṯû כפת bind
בְּ bᵊ בְּ in
סַרְבָּלֵיהֹון֙ sarbālêhôn סַרְבָּל trousers
פַּטְּשֵׁיהֹ֔וןפטישׁיהון
*paṭṭᵊšêhˈôn פְּטַשׁ legging
וְ wᵊ וְ and
כַרְבְּלָתְהֹ֖ון ḵarbᵊlāṯᵊhˌôn כַּרְבְּלָה hat
וּ û וְ and
לְבֻשֵׁיהֹ֑ון lᵊvušêhˈôn לְבוּשׁ garment
וּ û וְ and
רְמִ֕יו rᵊmˈiʸw רמה throw
לְ lᵊ לְ to
גֹֽוא־ ḡˈô- גֹּוא interior
אַתּ֥וּן ʔattˌûn אַתּוּן furnace
נוּרָ֖א nûrˌā נוּר fire
יָקִֽדְתָּֽא׃ yāqˈiḏtˈā יקד burn
3:21. et confestim viri illi vincti cum bracis suis et tiaris et calciamentis et vestibus missi sunt in medium fornacis ignis ardentis
And immediately these men were bound, and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.
3:21. And immediately these men were bound, and along with their coats, and their hats, and their shoes, and their garments, were cast into the middle of the furnace of burning fire.
3:21. Then these men were bound in their coats, their hosen, and their hats, and their [other] garments, and were cast into the midst of the burning fiery furnace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:21: Their hats - This word, hat, is found only in this place in the Old Testament. The word סרבל sarbal properly means an outer garment. Herodotus, who lived about one hundred years after Daniel, says, "the dress of the Babylonians consisted of a tunic of linen reaching down to the feet; over this a tunic of woollen; and over all a white short cloak or mantle, χλανιδιον; and on their heads they wore turbans, μιτρησι." Following this, Mr. Parkhurst translates the verse thus: "Then these three men were bound [בסרבליהון besarbaleyhon] in their Cloaks, [פמישיהון patesheyhon] their Turbans, [וכרבלתהון vecharbelathehon] and in their Upper (woollen) Tunics, [ולבושיהון ulebushehon] and their Under (linen) Tunics." And as, according to this interpretation, their סרבלי sarbaley were their outermost garments, we see the propriety with which it is observed at Dan 3:27 that these were not changed by the fire.
Albert Barnes: Notes on the Bible - 1834
3:21: Then these men were bound in their coats - They were seized just as they were. No time was given them for preparation; no change was made in their dress. In "autos-da-fe" of later times, it has been usual to array those who were to suffer in a peculiar dress, indicative of the fact that they were heretics, and that they deserved the flame. Here, however, the anger of the king was so great, that no delay was allowed for any such purpose, and they proceeded to execute the sentence upon them just as they were. The fact that they were thus thrown into the furnace, however, only made the miracle the more conspicuous, since not even their garments were affected by the fire. The word rendered "coats," is in the margin rendered "mantles." The Chaldee word (סרבלין sarbâ lı̂ yn) means, according to Gesenius, the long and wide pantaloons which are worn by the Orientals, from סרבל sarbē l, to cover. The Greek word used in the translation is derived from this - σαράβαρα sarabara - and the word σαρβαρίδες sarbarides is still used in modern Greek. The Chaldee word is used only in this chapter. The Vulgate renders this, cum braccis suis - hence, the word "breeches," and "brogues." The garment referred to, therefore, seems rather to be what covered the lower part of their person than either a coat or mantle.
Their hosen - This word was evidently designed by our translators to denote drawers, or trousers - not stockings, for that was the common meaning of the word when the translation was made. It is not probable that the word is designed to denote "stockings," as they are not commonly worn in the East. Harmer supposes that the word here used means properly "a hammer," and that the reference is to a hammer that was carried as a symbol of office, and he refers in illustration of this to the plates of Sir John Chardin of carvings found in the ruins of Persepolis, among which a man is represented with a hammer or mallet in each hand. He supposes that this was some symbol of office. The more common and just representation, however, is to regard this as referring to an article of dress. The Chaldee word (פטישׁ paṭ ṭı̂ ysh) is from פטשׁ pâ ṭ ash, to break, to hammer (πατάσσω patassō); to spread out, to expand; and the noun means
(1) a hammer; Isa 41:7; Jer 23:29; Jer 50:23; and
(2) a garment, probably with the idea of its being "spread out," and perhaps referring to a tunic or under-garment.
Compare Gesenius on the word. The Greek is, τιάραις tiarais, and so the Latin Vulgate, tiaris: the tiara, or covering for the head, turban. The probable reference, however, is to the under-garment worn by the Orientals; the tunic, not a little resembling a shirt with us.
And their hats - Margin, or "turbans." The Chaldee word (כרבלא karbelâ') is rendered by Gesenius mantle, pallium. So the version called the "Breeches" Bible, renders it "clokes." Coverdale renders it "shoes," and so the Vulgate, calceamentis, sandals; and the Greek, περικνηυίσιν periknē misin, greaves, or a garment enclosing the lower limbs; pantaloons. There is certainly no reason for rendering the word "hats" - as hats were then unknown; nor is there any evidence that it refers to a turban. Buxtorf ("Chaldee Lex.") regards it as meaning a garment, particularly an outer garment, a cloak, and this is probably the correct idea. We should then have in these three words the principal articles of dress in which the Orientals appear, as is shown by the preceding engraving, and from the ruins of Persepolis - the large and loose trousers; the tunic, or inner garment; and the outer garment, or cloak, that was commonly thrown over all.
And their other garments - Whatever they had on, whether turban, belt, sandals, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: in their: Herodotus says the Babylonish dress was a linen tunic, another of woollen, a white short cloak, and a turban.
coats: or, mantles
hats: or, turbans, Dan 3:21
Carl Friedrich Keil and Franz Delitzsch
3:21
Of the different parts of clothing named, סרבּלין are not hose, short stockings, from which Hitz. concludes that the enumeration proceeds from the inner to the outer clothing. This remark, correct in itself, proves nothing as to the covering for the legs. This meaning is given to the word only from the New Persian shalwâr, which in the Arabic is sarâwîl; cf. Haug in Ew.'s bibl. Jahrbb. v. p. 162. But the word corresponds with the genuine Semitic word sirbal, which means tunica or indusium; cf. Ges. Thes.
(Note: The lxx have omitted סרבּלין in their translation. Theodot. has rendered it by σαράβαρα, and the third-named piece of dress כּרבּלן by περικνημῖδες, which the lxx have rendered by τιάρας ἐπὶ τῶν κεφαλῶν. Theodoret explains it: περικνημῖδας δὲ τὰς καλουμένας ἀναξυρίδας λέγει. These are, according to Herod. vii. 161, the αναχυρίδες, i.e., braccae, worn by the Persians περὶ τὰ σκέλεα. Regarding Σαράβαρα Theodoret remarks: ἔστι Περσικῶν περιβολαίων εἴδη. Thus Theodot. and Theodor. expressly distinguish the σαράβαρα (סרבּלין) from the περικνημῖδες; but the false interpretation of סרבּלין by breeches has given rise to the confounding of that word with כּרבּלן, and the identification of the two, the περικνημῖδες being interpreted of covering for the feet; and the Vulg. translates the passage: "cum braccis suis et tiaris et calceamentis et vestibus," while Luther has "cloaks, shoes, and hats." This confounding of the two words was authorized by the Greek scholiasts, to which the admission of the Persian shalwâr into the Arabic saravilu may have contributed. In Suidas we find the right interpretation along with the false one when he says: Σαράβαρα ἐσθὴς Περσικὴ ἔνιοι δὲ λέγουσι βρακία. Hesychius, on the other hand, briefly explains σαράβαρα by βρακία, κνημῖδες, σκελέαι. Hence the word in the forms sarabara, siravara, saravara or saraballa, sarabela, is commonly used in the middle ages for hose, and has been transferred into various modern languages; cf. Gesen. Thes. p. 971.)
p. 970, and Heb. Lex. s. v. Accordingly, סרבּלין denotes under-clothing which would be worn next the body as our shirt. פּטישׁיהון, for which the Keri uses the form פּטשׁיהון, corresponding to the Syriac petšayhūn, is explained in the Hebr. translation of the Chald. portions of Daniel by כּתנת, tunica, and is derived from פשׁט, expandit (by the transposition of the second and third radicals). Thus the Syriac word is explained by Syr. lexicographers. Theodotion's translation, τιάραι, is probably only hit upon from the similarity of the sound of the Greek πέτασος, the covering for the head worn by the ἔφηβοι. כּרבּלן are mantles, from כּרבּל, R. כּבל, to bind, to lay around, with r intercalated, which occurs 1Chron 15:27 of the putting around or putting on of the מעיל (upper garment). לבוּשׁיהון are the other pieces of clothing (Aben Ezra and others), not mantles. For that לבוּשׁ was specially used of over-clothes (Hitz.) cannot be proved from Job 24:7 and 4Kings 10:22. We have here, then, the threefold clothing which, according to Herodotus, i. 195, the Babylonians wore, namely, the סרבּלין, the κιθῶν ποδηνεκὴς λίνεος, the פּטישׁא worn above it, ἄλλον εἰρίνεον κιθῶνα, and the כּרבּלא thrown above that, χλανίδιον λευκόν; while under the word לבוּשׁיהון the other articles of clothing, coverings for the feet and the head, are to be understood.
(Note: With the setting aside of the false interpretation we have disposed of the objection against the historical character of the narrative which v. Leng. and Hitz. have founded on the statement of Herodotus l.c., that the Babylonians wore no hose, but that they were first worn by the Persians, who adopted them from the Medes.)
The separate articles of clothing, consisting of easily inflammable material, are doubtlessly mentioned with reference to the miracle that followed, that even these remained unchanged (Dan 3:27) in the fiery furnace. In the easily inflammable nature of these materials, namely, of the fine κιθῶν ποδηνεκὴς λίνεος, we have perhaps to seek the reason on account of which the accused were bound in their clothes, and not, as Theodoret and most others think, in the haste with which the sentence against them was carried out.
John Gill
3:21 Then these men were bound in their coats,.... Their upper coats, cloaks, or mantles, as Aben Ezra and Jacchiades; though, according to the use of the word in the Arabic language, the "femoralia" (r) or breeches are meant:
their hosen, and their hats, and their other garments: their turbants on their heads, which were usually wore in those countries; and their stockings and shoes, and other under garments, as waistcoats and shirts; which through haste or negligence, or with design, were kept on them, to make their torment the greater; but were intended by the Lord to make the miracle the more conspicuous. According to Cocceius (s) and Bynaeus (t), the first of these words signifies the outward covering of the body, as cloaks, &c.; the second the covering of the feet, as socks, shoes, and sandals; and the third the covering of the head, as caps, turbants, helmets, &c.; the last the inner garments that were under the upper ones:
and were cast into the midst of the burning fiery furnace; in the manner and circumstances before related.
(r) "cum femoralibus", Pagninus; so Syr. Ar.; "cum braccis suis", V. L. (s) Expos. Dict. Chald. col. 1022. rad (t) De Calceis Hebr. l. 2. c. 10. sect 4, 5, 6, 7.
Robert Jamieson, A. R. Fausset and David Brown
3:21 coats . . . hosen . . . hats--HERODOTUS [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [GESENIUS], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.
3:213:21: Յայնժամ արքն այնոքիկ կապեցան պատմուճանօք եւ վարտեօք, արտախուրակօք եւ զանկապանօք իւրեանց, եւ ընկեցան ՚ի մէջ հնոցի հրոյն բորբոքելոյ[12086]։ [12086] Ոմանք. Եւ վարտօք։
21 Այն ժամանակ այդ մարդկանց կապեցին իրենց պատմուճաններով, անդրավարտիքներով, գլխի ապարօշներով, զանկապաններով եւ նետեցին բորբոքուած կրակի հնոցը,
21 Այն ատեն այս մարդիկը իրենց անդրավարտիքներովը, բաճկոններովը, վերարկուներովն ու բոլոր հանդերձներովը կապեցին ու բորբոքած կրակի հնոցին մէջ նետեցին։
Յայնժամ արքն այնոքիկ կապեցան պատմուճանօք եւ վարտեօք, արտախուրակօք եւ զանկապանօք իւրեանց, եւ ընկեցան ի մէջ հնոցի հրոյն բորբոքելոյ:

3:21: Յայնժամ արքն այնոքիկ կապեցան պատմուճանօք եւ վարտեօք, արտախուրակօք եւ զանկապանօք իւրեանց, եւ ընկեցան ՚ի մէջ հնոցի հրոյն բորբոքելոյ[12086]։
[12086] Ոմանք. Եւ վարտօք։
21 Այն ժամանակ այդ մարդկանց կապեցին իրենց պատմուճաններով, անդրավարտիքներով, գլխի ապարօշներով, զանկապաններով եւ նետեցին բորբոքուած կրակի հնոցը,
21 Այն ատեն այս մարդիկը իրենց անդրավարտիքներովը, բաճկոններովը, վերարկուներովն ու բոլոր հանդերձներովը կապեցին ու բորբոքած կրակի հնոցին մէջ նետեցին։
zohrab-1805▾ eastern-1994▾ western am▾
3:213:21 Тогда мужи сии связаны были в исподнем и верхнем платье своем, в головных повязках и в прочих одеждах своих, и брошены в печь, раскаленную огнем.
3:22 ἐπειδὴ επειδη since in fact τὸ ο the πρόσταγμα προσταγμα the βασιλέως βασιλευς monarch; king ἤπειγεν επειγω and; even ἡ ο the κάμινος καμινος furnace ἐξεκαύθη εκκαιω burn out ὑπὲρ υπερ over; for τὸ ο the πρότερον προτερον earlier ἑπταπλασίως επταπλασιως and; even οἱ ο the ἄνδρες ανηρ man; husband οἱ ο the προχειρισθέντες προχειριζομαι hand forth; make ready συμποδίσαντες συμποδιζω he; him καὶ και and; even προσαγαγόντες προσαγω lead toward; head toward τῇ ο the καμίνῳ καμινος furnace ἐνεβάλοσαν εμβαλλω inject; cast in εἰς εις into; for αὐτήν αυτος he; him
3:22 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite דְּנָ֗ה dᵊnˈā דְּנָה this מִן־ min- מִן from דִּ֞י dˈî דִּי [relative] מִלַּ֤ת millˈaṯ מִלָּה word מַלְכָּא֙ malkˌā מֶלֶךְ king מַחְצְפָ֔ה maḥṣᵊfˈā חצף be bare וְ wᵊ וְ and אַתּוּנָ֖א ʔattûnˌā אַתּוּן furnace אֵזֵ֣ה ʔēzˈē אזה heat יַתִּ֑ירָא yattˈîrā יַתִּיר excessive גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man אִלֵּ֗ךְ ʔillˈēḵ אִלֵּךְ these דִּ֤י dˈî דִּי [relative] הַסִּ֨קוּ֙ hassˈiqû סלק go up לְ lᵊ לְ to שַׁדְרַ֤ךְ šaḏrˈaḵ שַׁדְרַךְ Shadrach מֵישַׁךְ֙ mêšaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֔ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego קַטִּ֣ל qaṭṭˈil קטל kill הִמֹּ֔ון himmˈôn הִמֹּון they שְׁבִיבָ֖א šᵊvîvˌā שְׁבִיב flame דִּ֥י dˌî דִּי [relative] נוּרָֽא׃ nûrˈā נוּר fire
3:22. nam iussio regis urguebat fornax autem succensa erat nimis porro viros illos qui miserant Sedrac Misac et Abdenago interfecit flamma ignisFor the king's commandment was urgent, and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago.
3:22. But the king’s order was so urgent that the furnace was heated excessively. As a result, those men who had cast in Shadrach, Meshach, and Abednego, were killed by the flame of the fire.
3:22. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego.
22. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.
3:21 Then these men were bound in their coats, their hosen, and their hats, and their [other] garments, and were cast into the midst of the burning fiery furnace:
3:21 Тогда мужи сии связаны были в исподнем и верхнем платье своем, в головных повязках и в прочих одеждах своих, и брошены в печь, раскаленную огнем.
3:22
ἐπειδὴ επειδη since in fact
τὸ ο the
πρόσταγμα προσταγμα the
βασιλέως βασιλευς monarch; king
ἤπειγεν επειγω and; even
ἡ ο the
κάμινος καμινος furnace
ἐξεκαύθη εκκαιω burn out
ὑπὲρ υπερ over; for
τὸ ο the
πρότερον προτερον earlier
ἑπταπλασίως επταπλασιως and; even
οἱ ο the
ἄνδρες ανηρ man; husband
οἱ ο the
προχειρισθέντες προχειριζομαι hand forth; make ready
συμποδίσαντες συμποδιζω he; him
καὶ και and; even
προσαγαγόντες προσαγω lead toward; head toward
τῇ ο the
καμίνῳ καμινος furnace
ἐνεβάλοσαν εμβαλλω inject; cast in
εἰς εις into; for
αὐτήν αυτος he; him
3:22
כָּ kā כְּ like
ל־ l- לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
דְּנָ֗ה dᵊnˈā דְּנָה this
מִן־ min- מִן from
דִּ֞י dˈî דִּי [relative]
מִלַּ֤ת millˈaṯ מִלָּה word
מַלְכָּא֙ malkˌā מֶלֶךְ king
מַחְצְפָ֔ה maḥṣᵊfˈā חצף be bare
וְ wᵊ וְ and
אַתּוּנָ֖א ʔattûnˌā אַתּוּן furnace
אֵזֵ֣ה ʔēzˈē אזה heat
יַתִּ֑ירָא yattˈîrā יַתִּיר excessive
גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man
אִלֵּ֗ךְ ʔillˈēḵ אִלֵּךְ these
דִּ֤י dˈî דִּי [relative]
הַסִּ֨קוּ֙ hassˈiqû סלק go up
לְ lᵊ לְ to
שַׁדְרַ֤ךְ šaḏrˈaḵ שַׁדְרַךְ Shadrach
מֵישַׁךְ֙ mêšaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֔ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
קַטִּ֣ל qaṭṭˈil קטל kill
הִמֹּ֔ון himmˈôn הִמֹּון they
שְׁבִיבָ֖א šᵊvîvˌā שְׁבִיב flame
דִּ֥י dˌî דִּי [relative]
נוּרָֽא׃ nûrˈā נוּר fire
3:22. nam iussio regis urguebat fornax autem succensa erat nimis porro viros illos qui miserant Sedrac Misac et Abdenago interfecit flamma ignis
For the king's commandment was urgent, and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago.
3:22. But the king’s order was so urgent that the furnace was heated excessively. As a result, those men who had cast in Shadrach, Meshach, and Abednego, were killed by the flame of the fire.
3:22. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. С человеческой точки зрения гибель отроков была неизбежна. Если пламенем огня были убиты бросавшие, то тем более должны были погибнуть брошенные в печь. Но чем неизбежнее казалась гибель, тем поразительнее становилось чудо спасения.
Albert Barnes: Notes on the Bible - 1834
3:22: Therefore, because the king's commandment was urgent - Margin, as in Chaldee, "word." The meaning is, that the king would admit of no delay; he urged on the execution of his will, even at the imminent peril of those who were entrusted with the execution of his command.
And the furnace exceeding hot - Probably so as to send out the flame so far as to render the approach to it dangerous. The urgency of the king would not admit of any arrangements, even if there could have been any, by which the approach to it would be safe.
The flame of the fire slew those men - Margin, as in Chaldee, "spark." The meaning is, what the fire threw out - the blaze, the heat. Nothing can be more probable than this. It was necessary to approach to the very mouth of the furnace in order to cast them in, and it is very conceivable that a heated furnace would belch forth such flames, or throw out such an amount of heat, that this could not be done but at the peril of life. The Chaldee word rendered "slew" here, means "killed." It does not mean merely that they were overcome with the heat, but that they actually died. To expose these men thus to death was an act of great cruelty, but we are to remember how absolute is the character of an Oriental despot, and how much enraged this king was, and how regardless such a man would be of any effects on others in the execution of his own will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: commandment: Chal, word
urgent: Exo 12:33
flame: or, spark
slew: Dan 6:24; Pro 11:8, Pro 21:18; Zac 12:2, Zac 12:3; Mat 27:5; Act 12:19
Carl Friedrich Keil and Franz Delitzsch
3:22
דּי מן (because that), a further explanatory expression added to דּנה כּל־קבל (wholly for this cause): because the word of the king was sharp, and in consequence of it (ו), the furnace was heated beyond measure for that reason. The words אלּך גּבריּא (these mighty men) stand here in the status absol., and are again taken up in the pronoun המּון after the verb קטּל. If the three were brought up to the furnace, it must have had a mouth above, through which the victims could be cast into it. When heated to an ordinary degree, this could be done without danger to the men who performed this service; but in the present case the heat of the fire was so great, that the servants themselves perished by it. This circumstance also is mentioned to show the greatness of the miracle by which the three were preserved unhurt in the midst of the furnace. The same thing is intended by the repetition of the word מכפּתין, bound, Dan 3:23, which, moreover, is purposely placed at the close of the passage to prepare for the contrast שׁרין, at liberty, free from the bonds, Dan 3:25.
(Note: Between Dan 3:23 and Dan 3:24 the lxx have introduced the Prayer of Azariah and the Song of the three men in the fiery furnace; and these two hymns are connected together by a narrative which explains the death of the Chaldeans who threw the three into the furnace, and the miracle of the deliverance of Daniel's friends. Regarding the apocryphal origin of these additions, composed in the Greek language, which Luther in his translation has rightly placed in the Apocrypha, see my Lehr. der Einl. in d. A. Test. 251.)
John Gill
3:22 And therefore, because the king's commandment was urgent,.... Or was ordered to be obeyed in haste, and with expedition and dispatch, hence the men were cast into the furnace with clothes on; or those that cast them were not so careful of themselves:
and the furnace exceeding hot; being heated seven times more than usual:
the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego; which came out of the furnace, being so excessive hot, and the smoke along with it; so that when those men took up the three children, and brought them so near to it as was necessary to cast them in, the flame and smoke catched their breath, and suffocated them; who might be men that advised the king to such cruel measures, or however were very ready, out of ill will to these good men, to execute them, and therefore righteously perished in their sins: in the Apocrypha it is said, that the flame issued out forty nine cubits above the furnace.
"So that the flame streamed forth above the furnace forty and nine cubits.'' Song of the Three Holy Children 1:24
Robert Jamieson, A. R. Fausset and David Brown
3:22 flame . . . slew those men-- (Dan 6:24; Ps 7:16).
3:223:22: Զի հրաման թագաւորին սաստկանայր, եւ հնոցն բորբոքէր եւթնպատի՛կ առաւել յոյժ։
22 որովհետեւ թագաւորի հրամանը աւելի ու աւելի էր սաստկանում, եւ հնոցը բորբոքւում էր եօթնապատիկ աւելի:
22 Թագաւորին հրամանը ստիպողական ըլլալուն ու հնոցին շատ տաք ըլլալուն համար Սեդրաքը, Միսաքն ու Աբեդնագովը վերցնող մարդիկը կրակին բոցէն սպաննուեցան։
Զի հրաման թագաւորին սաստկանայր, եւ հնոցն բորբոքէր [36]եւթնպատիկ առաւել յոյժ:

3:22: Զի հրաման թագաւորին սաստկանայր, եւ հնոցն բորբոքէր եւթնպատի՛կ առաւել յոյժ։
22 որովհետեւ թագաւորի հրամանը աւելի ու աւելի էր սաստկանում, եւ հնոցը բորբոքւում էր եօթնապատիկ աւելի:
22 Թագաւորին հրամանը ստիպողական ըլլալուն ու հնոցին շատ տաք ըլլալուն համար Սեդրաքը, Միսաքն ու Աբեդնագովը վերցնող մարդիկը կրակին բոցէն սպաննուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:223:22 И как повеление царя было строго, и печь раскалена была чрезвычайно, то пламя огня убило тех людей, которые бросали Седраха, Мисаха и Авденаго.
3:23 τοὺς ο the μὲν μεν first of all οὖν ουν then ἄνδρας ανηρ man; husband τοὺς ο the συμποδίσαντας συμποδιζω the περὶ περι about; around τὸν ο the Αζαριαν αζαριας come out; go out ἡ ο the φλὸξ φλοξ blaze ἐκ εκ from; out of τῆς ο the καμίνου καμινος furnace ἐνεπύρισε εμπυριζω and; even ἀπέκτεινεν αποκτεινω kill αὐτοὶ αυτος he; him δὲ δε though; while συνετηρήθησαν συντηρεω keep together; preserve
3:23 וְ wᵊ וְ and גֻבְרַיָּ֤א ḡuvrayyˈā גְּבַר man אִלֵּךְ֙ ʔillēḵ אִלֵּךְ these תְּלָ֣תֵּהֹ֔ון tᵊlˈāttēhˈôn תְּלָת three שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego נְפַ֛לוּ nᵊfˈalû נפל fall לְ lᵊ לְ to גֹֽוא־ ḡˈô- גֹּוא interior אַתּוּן־ ʔattûn- אַתּוּן furnace נוּרָ֥א nûrˌā נוּר fire יָֽקִדְתָּ֖א yˈāqiḏtˌā יקד burn מְכַפְּתִֽין׃ פ mᵊḵappᵊṯˈîn . f כפת bind
3:23. viri autem hii id est tres Sedrac Misac et Abdenago ceciderunt in medio camini ignis ardentis conligatiBut these three men, that is, Sidrach, Misach, and Abdenago, fell down bound in the midst of the furnace of burning fire.
3:23. But these three men, that is, Shadrach, Meshach, and Abednego, having been bound, fell down in the middle of the oven of burning fire. And they were walking in the midst of the flame, praising God and blessing the Lord. Then Azariah, while standing, prayed in this manner, and opening his mouth in the midst of the fire, he said: “Blessed are you, O Lord, the God of our fathers, and your name is praiseworthy and glorious for all ages. For you are just in all the things that you have accomplished for us, and all your works are true, and your ways are right, and all your judgments are true. For you have made equally true judgments in all the things that you have brought upon us and upon Jerusalem, the holy city of our fathers. For in truth and in judgment, you have brought down all these things because of our sins. For we have sinned, and we have committed iniquity in withdrawing from you, and we have offended in all things. And we have not listened to your precepts, nor have we observed or done as you have ordered us, so that it might go well with us. Therefore, everything that you have brought upon us, and all that you have done for us, you have done in true judgment. And you have delivered us into the hands of our enemies: traitors, unjust and most wicked, and to a king, unjust and most wicked, even more so than all others on earth. And now we are not able to open our mouths. We have become a shame and a disgrace to your servants and to those who worship you. Do not hand us over forever, we ask you, because of your name, and do not abolish your covenant. And do not withdraw your mercy from us, because of Abraham, your beloved, and Isaac, your servant, and Israel, your holy one. You have spoken with them, promising that you would multiply their offspring like the stars of heaven and like the sand on the seashore. For we, O Lord, are diminished more than all other peoples, and we are brought low throughout all the earth, this day, because of our sins. Neither is there, at this time, a leader, or a ruler, or a prophet, nor any holocaust, or sacrifice, or oblation, or incense, or place of first fruits, in your eyes, so that we may be able to find your mercy. Nevertheless, with a contrite soul and humble spirit, let us be accepted. Just as in the holocausts of rams and bullocks, and as in thousands of fat lambs, so let our sacrifice be in your sight this day, in order to please you. For there is no shame for those who trust in you. And now we follow you wholeheartedly, and we fear you, and we seek your face. Do not put us to shame, but deal with us in agreement with your clemency and according to the multitude of your mercies. And rescue us by your wonders and give glory to your name, O Lord. And let all those be confounded who lead your servants towards evil. May they be confounded by all your power and may their strength be crushed. And may they know that you are the Lord, the only God, and glorious above the world.” And they did not cease, those attendants of the king who had cast them in, to heat the furnace with oil, and flax, and pitch, and brush. And the flame streamed forth above the furnace for forty-nine cubits. And the fire erupted and burnt those of the Chaldeans within its reach near the furnace. But the angel of the Lord descended with Azariah and his companions into the furnace; and he cast the flame of the fire out of the furnace. And he made the middle of the furnace like the blowing of a damp wind, and the fire did not touch them, nor afflict them, nor bother them at all. Then these three, as if with one voice, praised and glorified and blessed God, in the furnace, saying: “Blessed are you, Lord, God of our fathers: praiseworthy, and glorious, and exalted above all forever. And blessed is the holy name of your glory: praiseworthy, and exalted above all, for all ages. Blessed are you in the holy temple of your glory: praiseworthy above all and exalted above all forever. Blessed are you on the throne of your kingdom: praiseworthy above all and exalted above all forever. Blessed are you who beholds the abyss and sits upon the cherubims: praiseworthy and exalted above all forever. Blessed are you in the firmament of heaven: praiseworthy and glorious forever. All works of the Lord, bless the Lord: praise and exalt him above all forever. Angels of the Lord, bless the Lord: praise and exalt him above all forever. Heaven, bless the Lord: praise and exalt him above all forever. All waters that are above the heavens, bless the Lord: praise and exalt him above all forever. All powers of the Lord, bless the Lord: praise and exalt him above all forever. Sun and moon, bless the Lord: praise and exalt him above all forever. Stars of heaven, bless the Lord: praise and exalt him above all forever. Every rain and dew, bless the Lord: praise and exalt him above all forever. Every breath of God, bless the Lord: praise and exalt him above all forever. Fire and steam, bless the Lord: praise and exalt him above all forever. Cold and heat, bless the Lord: praise and exalt him above all forever. Dews and frost, bless the Lord: praise and exalt him above all forever. Sleet and winter, bless the Lord: praise and exalt him above all forever. Ice and snow, bless the Lord: praise and exalt him above all forever. Nights and days, bless the Lord: praise and exalt him above all forever. Light and darkness, bless the Lord: praise and exalt him above all forever. Lightning and clouds, bless the Lord: praise and exalt him above all forever. May the land bless the Lord: and praise and exalt him above all forever. Mountains and hills, bless the Lord: praise and exalt him above all forever. All things that grow in the land, bless the Lord: praise and exalt him above all forever. Fountains, bless the Lord: praise and exalt him above all forever. Seas and rivers, bless the Lord: praise and exalt him above all forever. Whales and all things that move in the waters, bless the Lord: praise and exalt him above all forever. All things that fly in the heavens, bless the Lord: praise and exalt him above all forever. All beasts and cattle, bless the Lord: praise and exalt him above all forever. Sons of men, bless the Lord: praise and exalt him above all forever. May Israel bless the Lord: and praise and exalt him above all forever. Priests of the Lord, bless the Lord: praise and exalt him above all forever. Servants of the Lord, bless the Lord: praise and exalt him above all forever. Spirits and souls of the just, bless the Lord: praise and exalt him above all forever. Those who are holy and humble in heart, bless the Lord: praise and exalt him above all forever. Hananiah, Azariah, Mishael, bless the Lord: praise and exalt him above all forever. For he has delivered us from the underworld, and saved us from the hand of death, and freed us from the midst of the burning flame, and rescued us from the midst of the fire. Give thanks to the Lord because he is good: because his mercy is forever. All those who are pious, bless the Lord, the God of gods: praise him and acknowledge him because his mercy is for all generations.”
3:23. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.
23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.
3:22 Therefore because the king' s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed- nego:
3:22 И как повеление царя было строго, и печь раскалена была чрезвычайно, то пламя огня убило тех людей, которые бросали Седраха, Мисаха и Авденаго.
3:23
τοὺς ο the
μὲν μεν first of all
οὖν ουν then
ἄνδρας ανηρ man; husband
τοὺς ο the
συμποδίσαντας συμποδιζω the
περὶ περι about; around
τὸν ο the
Αζαριαν αζαριας come out; go out
ἡ ο the
φλὸξ φλοξ blaze
ἐκ εκ from; out of
τῆς ο the
καμίνου καμινος furnace
ἐνεπύρισε εμπυριζω and; even
ἀπέκτεινεν αποκτεινω kill
αὐτοὶ αυτος he; him
δὲ δε though; while
συνετηρήθησαν συντηρεω keep together; preserve
3:23
וְ wᵊ וְ and
גֻבְרַיָּ֤א ḡuvrayyˈā גְּבַר man
אִלֵּךְ֙ ʔillēḵ אִלֵּךְ these
תְּלָ֣תֵּהֹ֔ון tᵊlˈāttēhˈôn תְּלָת three
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֖ךְ mêšˌaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֑ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
נְפַ֛לוּ nᵊfˈalû נפל fall
לְ lᵊ לְ to
גֹֽוא־ ḡˈô- גֹּוא interior
אַתּוּן־ ʔattûn- אַתּוּן furnace
נוּרָ֥א nûrˌā נוּר fire
יָֽקִדְתָּ֖א yˈāqiḏtˌā יקד burn
מְכַפְּתִֽין׃ פ mᵊḵappᵊṯˈîn . f כפת bind
3:23. viri autem hii id est tres Sedrac Misac et Abdenago ceciderunt in medio camini ignis ardentis conligati
But these three men, that is, Sidrach, Misach, and Abdenago, fell down bound in the midst of the furnace of burning fire.
3:23. But these three men, that is, Shadrach, Meshach, and Abednego, having been bound, fell down in the middle of the oven of burning fire. And they were walking in the midst of the flame, praising God and blessing the Lord. Then Azariah, while standing, prayed in this manner, and opening his mouth in the midst of the fire, he said: “Blessed are you, O Lord, the God of our fathers, and your name is praiseworthy and glorious for all ages. For you are just in all the things that you have accomplished for us, and all your works are true, and your ways are right, and all your judgments are true. For you have made equally true judgments in all the things that you have brought upon us and upon Jerusalem, the holy city of our fathers. For in truth and in judgment, you have brought down all these things because of our sins. For we have sinned, and we have committed iniquity in withdrawing from you, and we have offended in all things. And we have not listened to your precepts, nor have we observed or done as you have ordered us, so that it might go well with us. Therefore, everything that you have brought upon us, and all that you have done for us, you have done in true judgment. And you have delivered us into the hands of our enemies: traitors, unjust and most wicked, and to a king, unjust and most wicked, even more so than all others on earth. And now we are not able to open our mouths. We have become a shame and a disgrace to your servants and to those who worship you. Do not hand us over forever, we ask you, because of your name, and do not abolish your covenant. And do not withdraw your mercy from us, because of Abraham, your beloved, and Isaac, your servant, and Israel, your holy one. You have spoken with them, promising that you would multiply their offspring like the stars of heaven and like the sand on the seashore. For we, O Lord, are diminished more than all other peoples, and we are brought low throughout all the earth, this day, because of our sins. Neither is there, at this time, a leader, or a ruler, or a prophet, nor any holocaust, or sacrifice, or oblation, or incense, or place of first fruits, in your eyes, so that we may be able to find your mercy. Nevertheless, with a contrite soul and humble spirit, let us be accepted. Just as in the holocausts of rams and bullocks, and as in thousands of fat lambs, so let our sacrifice be in your sight this day, in order to please you. For there is no shame for those who trust in you. And now we follow you wholeheartedly, and we fear you, and we seek your face. Do not put us to shame, but deal with us in agreement with your clemency and according to the multitude of your mercies. And rescue us by your wonders and give glory to your name, O Lord. And let all those be confounded who lead your servants towards evil. May they be confounded by all your power and may their strength be crushed. And may they know that you are the Lord, the only God, and glorious above the world.” And they did not cease, those attendants of the king who had cast them in, to heat the furnace with oil, and flax, and pitch, and brush. And the flame streamed forth above the furnace for forty-nine cubits. And the fire erupted and burnt those of the Chaldeans within its reach near the furnace. But the angel of the Lord descended with Azariah and his companions into the furnace; and he cast the flame of the fire out of the furnace. And he made the middle of the furnace like the blowing of a damp wind, and the fire did not touch them, nor afflict them, nor bother them at all. Then these three, as if with one voice, praised and glorified and blessed God, in the furnace, saying: “Blessed are you, Lord, God of our fathers: praiseworthy, and glorious, and exalted above all forever. And blessed is the holy name of your glory: praiseworthy, and exalted above all, for all ages. Blessed are you in the holy temple of your glory: praiseworthy above all and exalted above all forever. Blessed are you on the throne of your kingdom: praiseworthy above all and exalted above all forever. Blessed are you who beholds the abyss and sits upon the cherubims: praiseworthy and exalted above all forever. Blessed are you in the firmament of heaven: praiseworthy and glorious forever. All works of the Lord, bless the Lord: praise and exalt him above all forever. Angels of the Lord, bless the Lord: praise and exalt him above all forever. Heaven, bless the Lord: praise and exalt him above all forever. All waters that are above the heavens, bless the Lord: praise and exalt him above all forever. All powers of the Lord, bless the Lord: praise and exalt him above all forever. Sun and moon, bless the Lord: praise and exalt him above all forever. Stars of heaven, bless the Lord: praise and exalt him above all forever. Every rain and dew, bless the Lord: praise and exalt him above all forever. Every breath of God, bless the Lord: praise and exalt him above all forever. Fire and steam, bless the Lord: praise and exalt him above all forever. Cold and heat, bless the Lord: praise and exalt him above all forever. Dews and frost, bless the Lord: praise and exalt him above all forever. Sleet and winter, bless the Lord: praise and exalt him above all forever. Ice and snow, bless the Lord: praise and exalt him above all forever. Nights and days, bless the Lord: praise and exalt him above all forever. Light and darkness, bless the Lord: praise and exalt him above all forever. Lightning and clouds, bless the Lord: praise and exalt him above all forever. May the land bless the Lord: and praise and exalt him above all forever. Mountains and hills, bless the Lord: praise and exalt him above all forever. All things that grow in the land, bless the Lord: praise and exalt him above all forever. Fountains, bless the Lord: praise and exalt him above all forever. Seas and rivers, bless the Lord: praise and exalt him above all forever. Whales and all things that move in the waters, bless the Lord: praise and exalt him above all forever. All things that fly in the heavens, bless the Lord: praise and exalt him above all forever. All beasts and cattle, bless the Lord: praise and exalt him above all forever. Sons of men, bless the Lord: praise and exalt him above all forever. May Israel bless the Lord: and praise and exalt him above all forever. Priests of the Lord, bless the Lord: praise and exalt him above all forever. Servants of the Lord, bless the Lord: praise and exalt him above all forever. Spirits and souls of the just, bless the Lord: praise and exalt him above all forever. Those who are holy and humble in heart, bless the Lord: praise and exalt him above all forever. Hananiah, Azariah, Mishael, bless the Lord: praise and exalt him above all forever. For he has delivered us from the underworld, and saved us from the hand of death, and freed us from the midst of the burning flame, and rescued us from the midst of the fire. Give thanks to the Lord because he is good: because his mercy is forever. All those who are pious, bless the Lord, the God of gods: praise him and acknowledge him because his mercy is for all generations.”
3:23. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:23: And these three men - fell down bound - There is a most evident want of connection between this and the following verse; and it is between these verses that the apocryphal Song of the Three Children, as it is called, has been inserted by St. Jerome and others; but with this note: Quae sequuntur in Hebraeis voluminibus non reperi; "What follows I have not found in the Hebrew books." And then begins, "They walked in the midst of the flame, praising God, and blessing the Lord." The Septuagint and Arabic read the twenty-fourth verse thus: "Then Nebuchadnezzar heard them singing praise, and was astonished." To connect the two verses Houbigant adds two verses found in the Vulgate, which are the forty-ninth and the twenty-third: "But an angel of the Lord went down with Azariah and his companions into the furnace, and drove out the flame of fire from the furnace; and they walked in the midst of the furnace." This verse (the forty-ninth) has been added to show the reason of Nebuchadnezzar's astonishment, and also to account for the appearance of a fourth person in the furnace, as in verse 25.
Albert Barnes: Notes on the Bible - 1834
3:23: And these three men - fell down bound ... - That is, the flame did not loosen the cords by which they had been fastened. The fact that they were seen to fall into the furnace "bound," made the miracle the more remarkable that they should be seen walking loose in the midst of the fire.
In the Septuagint, Syriac, Arabic, and Latin Vulgate, there follow in this place sixty-eight verses, containing "The Song of the Three Holy Children." This is not in the Chaldee, and its origin is unknown. It is with entire propriety placed in the Apocrypha, as being no part of the inspired canon. With some things that are improbable and absurd, the "song" contains many things that are beautiful, and that would be highly appropriate if a song had been uttered at all in the furnace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: fell: Dan 6:16, Dan 6:17; Psa 34:19, Psa 66:11, Psa 66:12, Psa 124:1-5; Jer 38:6; Lam 3:52-54; Co2 1:8-10, Co2 4:17; Pe1 4:12, Pe1 4:13
John Gill
3:23 And these three men fell down bound into the midst of the burning fiery furnace. The fire not so much as destroying what they were bound with, and much less them; but being bound they fell, and there they lay for the present, unbound and alive; when those that cast them in were destroyed. In the Septuagint, Vulgate Latin, Syriac, and Arabic versions, follow sixty seven verses, containing the song of Azariah and his companions in the furnace, which are not in the Hebrew text.
John Wesley
3:23 Fell down - All this is exprest with emphasis, to make the power of God more glorious in their preservation; for that shame that slew the executioners, might much more easily have killed them, even before they fell down.
Robert Jamieson, A. R. Fausset and David Brown
3:23 fell down--not cast down; for those who brought the three youths to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition in the Septuagint, Syrian, Arabic, and Vulgate versions. "The Prayer of Azarias," and "The Song of the Three Holy Children." It is not in the Chaldee. The hymn was sung throughout the whole Church in their liturgies, from the earliest times [RUFINUS in Commentary on the Apostles Creed, and ATHANASIUS]. The "astonishment" of Nebuchadnezzar in Dan 3:24 is made an argument for its genuineness, as if it explained the cause of his astonishment, namely, "they walked in the midst of the fire praising God, but the angel of the Lord came down into the oven" (vs. 1 and vs. 27 of the Apocryphal addition). But Dan 3:25 of English Version explains his astonishment, without need of any addition.
3:233:23: Եւ երեքեան նոքա՝ Սեդրաք, Միսաք, եւ Աբեդնագով, անկա՛ն ՚ի մէջ հնոցին կապեալք։
23 Իսկ նրանք երեքը՝ Սեդրակը, Միսակը եւ Աբեդնագովը կապուած ընկան հնոցի մէջ:
23 Բայց այս երեք մարդիկը՝ Սեդրաքը, Միսաքն ու Աբեդնագովը՝ կապուած ինկան բորբոքած կրակի հնոցին մէջ։
Եւ երեքեան նոքա` Սեդրաք, Միսաք եւ Աբեդնագով, անկան ի մէջ [37]հնոցին կապեալք:

3:23: Եւ երեքեան նոքա՝ Սեդրաք, Միսաք, եւ Աբեդնագով, անկա՛ն ՚ի մէջ հնոցին կապեալք։
23 Իսկ նրանք երեքը՝ Սեդրակը, Միսակը եւ Աբեդնագովը կապուած ընկան հնոցի մէջ:
23 Բայց այս երեք մարդիկը՝ Սեդրաքը, Միսաքն ու Աբեդնագովը՝ կապուած ինկան բորբոքած կրակի հնոցին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
3:233:23 А сии три мужа, Седрах, Мисах и Авденаго, упали в раскаленную огнем печь связанные.
3:24 οὕτως ουτως so; this way οὖν ουν then προσηύξατο προσευχομαι pray Ανανιας ανανιας Ananias καὶ και and; even Αζαριας αζαριας and; even Μισαηλ μισαηλ and; even ὕμνησαν υμνεω sing a hymn τῷ ο the κυρίῳ κυριος lord; master ὅτε οτε when αὐτοὺς αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king προσέταξεν προστασσω ordain; order ἐμβληθῆναι εμβαλλω inject; cast in εἰς εις into; for τὴν ο the κάμινον καμινος furnace
3:24 אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar מַלְכָּ֔א malkˈā מֶלֶךְ king תְּוַ֖הּ tᵊwˌah תְּוַהּ be amazed וְ wᵊ וְ and קָ֣ם qˈām קום stand בְּ bᵊ בְּ in הִתְבְּהָלָ֑ה hiṯbᵊhālˈā בהל disturb עָנֵ֨ה ʕānˌē ענה answer וְ wᵊ וְ and אָמַ֜ר ʔāmˈar אמר say לְ lᵊ לְ to הַדָּֽבְרֹ֗והִי haddˈāvᵊrˈôhî הַדָּבַר companion הֲ hᵃ הֲ [interrogative] לָא֩ lˌā לָא not גֻבְרִ֨ין ḡuvrˌîn גְּבַר man תְּלָתָ֜א tᵊlāṯˈā תְּלָת three רְמֵ֤ינָא rᵊmˈênā רמה throw לְ lᵊ לְ to גֹוא־ ḡô- גֹּוא interior נוּרָא֙ nûrˌā נוּר fire מְכַפְּתִ֔ין mᵊḵappᵊṯˈîn כפת bind עָנַ֤יִן ʕānˈayin ענה answer וְ wᵊ וְ and אָמְרִין֙ ʔomrîn אמר say לְ lᵊ לְ to מַלְכָּ֔א malkˈā מֶלֶךְ king יַצִּיבָ֖א yaṣṣîvˌā יַצִּיב reliable מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:24. tunc Nabuchodonosor rex obstipuit et surrexit propere et ait optimatibus suis nonne tres viros misimus in medio ignis conpeditos qui respondentes dixerunt regi vere rexThen Nabuchodonosor, the king, was astonished, and rose up in haste, and said to his nobles: Did we not cast three men bound into the midst of the fire? They answered the king, and said: True, O king.
3:24. Then king Nebuchadnezzar was astonished, and he quickly got up and said to his nobles: “Did we not cast three men shackled into the midst of the fire?” Answering the king, they said, “True, O king.”
3:24. Then Nebuchadnezzar the king was astonied, and rose up in haste, [and] spake, and said unto his counsellers, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.
24. Then Nebuchadnezzar the king was astonied, and rose up in haste: he spake and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.
3:23 And these three men, Shadrach, Meshach, and Abed- nego, fell down bound into the midst of the burning fiery furnace:
3:23 А сии три мужа, Седрах, Мисах и Авденаго, упали в раскаленную огнем печь связанные.
3:24
οὕτως ουτως so; this way
οὖν ουν then
προσηύξατο προσευχομαι pray
Ανανιας ανανιας Ananias
καὶ και and; even
Αζαριας αζαριας and; even
Μισαηλ μισαηλ and; even
ὕμνησαν υμνεω sing a hymn
τῷ ο the
κυρίῳ κυριος lord; master
ὅτε οτε when
αὐτοὺς αυτος he; him
ὁ ο the
βασιλεὺς βασιλευς monarch; king
προσέταξεν προστασσω ordain; order
ἐμβληθῆναι εμβαλλω inject; cast in
εἰς εις into; for
τὴν ο the
κάμινον καμινος furnace
3:24
אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then
נְבוּכַדְנֶצַּ֣ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
מַלְכָּ֔א malkˈā מֶלֶךְ king
תְּוַ֖הּ tᵊwˌah תְּוַהּ be amazed
וְ wᵊ וְ and
קָ֣ם qˈām קום stand
בְּ bᵊ בְּ in
הִתְבְּהָלָ֑ה hiṯbᵊhālˈā בהל disturb
עָנֵ֨ה ʕānˌē ענה answer
וְ wᵊ וְ and
אָמַ֜ר ʔāmˈar אמר say
לְ lᵊ לְ to
הַדָּֽבְרֹ֗והִי haddˈāvᵊrˈôhî הַדָּבַר companion
הֲ hᵃ הֲ [interrogative]
לָא֩ lˌā לָא not
גֻבְרִ֨ין ḡuvrˌîn גְּבַר man
תְּלָתָ֜א tᵊlāṯˈā תְּלָת three
רְמֵ֤ינָא rᵊmˈênā רמה throw
לְ lᵊ לְ to
גֹוא־ ḡô- גֹּוא interior
נוּרָא֙ nûrˌā נוּר fire
מְכַפְּתִ֔ין mᵊḵappᵊṯˈîn כפת bind
עָנַ֤יִן ʕānˈayin ענה answer
וְ wᵊ וְ and
אָמְרִין֙ ʔomrîn אמר say
לְ lᵊ לְ to
מַלְכָּ֔א malkˈā מֶלֶךְ king
יַצִּיבָ֖א yaṣṣîvˌā יַצִּיב reliable
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
3:24. tunc Nabuchodonosor rex obstipuit et surrexit propere et ait optimatibus suis nonne tres viros misimus in medio ignis conpeditos qui respondentes dixerunt regi vere rex
Then Nabuchodonosor, the king, was astonished, and rose up in haste, and said to his nobles: Did we not cast three men bound into the midst of the fire? They answered the king, and said: True, O king.
3:24. Then king Nebuchadnezzar was astonished, and he quickly got up and said to his nobles: “Did we not cast three men shackled into the midst of the fire?” Answering the king, they said, “True, O king.”
3:24. Then Nebuchadnezzar the king was astonied, and rose up in haste, [and] spake, and said unto his counsellers, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. В современном еврейском тексте книги пророка Даниила данного отдела нет, как не было и в древнее время, - в эпоху Оригена и блаженного Иеронима. Он сохранился в переводе LXX, с которого составлен древне-латинский, цитируемый Тертуллианом, Феодотионом, Вульгате, во всех восточных, сирийских, коптском, эфиопском, армянском, арабском, и, наконец, славянском и русском, составленных по тексту Феодотиона.

Отсутствие отдела в подлинном еврейско-арамейском тексте книги дает, по-видимому, основание думать, что и первоначально в нем его не было. Но подобный вывод ослабляется прежде всего наличностью ст. 24-90: в переводе Феодотиона. Он переводил прямо с еврейского независимо от LXX; следовательно, только оттуда мог заимствовать и данный отрывок. О существовании его в оригинальном тексте говорит далее неестественность современного еврейского чтения ст. 23: и 24: Седрах, Мисах и Авденаго упали в раскаленную огнем печь связанные (23). Навуходоносор царь изумился, и поспешно встал, и сказал вельможам своим: "не троих ли мужей бросили мы... вот я вижу четырех" (ст. 92). Связи между стихами, как видно, нет; допущен слишком резкий переход, предполагающий несомненный пропуск. И этот последний прекрасно восполняется 24-90: ст. греческого текста, в которых идет речь о спасении брошенных в печь отроков, о сошедшем к ним в пламень Ангеле, об их пении и хождении посреди огня. Увидев их живыми, заметив еще четвертого, Навуходоносор "изумился" и т. д. Греческое чтение гораздо последовательнее и логичнее еврейского. Допущенный в последнем пропуск предполагает существование и в первоначальном оригинальном тексте более пространной редакции данного места, редакции подобной той, которая имеется в греческих переводах. Но допуская ее существование на еврейском языке, необходимо сознаться, что автор рассматриваемого отдела отличен от писателя третьей главы книги пророка Даниила. За это ручается употребление еврейских имен отроков: Анания, Азария и Мисаил, тогда как в канонической части главы употребляются исключительно халдейские названия: Седрах, Мисах и Авденаго. Время написания данного отдела в точности неизвестно. Факт тожества его греческого языка с языком всего перевода LXX книги пророка Даниила дает, впрочем, основание думать, что и он принадлежит автору этого последнего. В таком случае и еврейский или арамейский оригинал ст. 24-90: должен был существовать к началу 3: в. до Р. X. Что касается исторической достоверности обозреваемого отдела, особенно повествования о чудесном спасении трех отроков, то она подтверждается каноническою частью главы: 19-92: ст. говорят об явлении в печи Ангела, этого "четвертого мужа, подобного Сыну Божию" (ст. 49).

24-45. Изложенная в данных стихах молитва Азарии распадается на три части: 26-33: ст. ; 34-38: ст. ; 39-45: ст. Она начинается славословием Бога и исповеданием того, что все дела Господни, пути Его и суды, проявленные в отношении к богоизбранному народу в пленении его, а в отношении к городу Иерусалиму в разрушении, истинны, что народ постоянно грешил, а потому достойно предан в руки беззаконных врагов, ненавистнейших отступников и царю неправосудному. Продолжением молитвы служит моление, чтобы Господь ради Своего имени и ради завета с патриархами, которым говорил, что умножит семя их, как звезды небесные и как песок морской, не оставил народа своего, теперь умаленного больше всех народов, униженного настолько, что у него нет ни князя, ни пророка, ни всесожжения, ни жертвы, ни места, где бы он мог принести ее и обрести милость Его (ср. Плач Иер 2:9). Заканчивается молитва прошением Азарии от своего лица и лица товарищей, чтобы Господь принял их духовную жертву, приносимую от полноты сокрушенного сердца, как жертву из тысячи тучных агнцев, тельцов и овнов, чтобы Он не посрамил их, надеющихся на Него всем сердцах, но по множеству милости Своей спас, тем прославил имя Свое, а врагов посрамил.
Albert Barnes: Notes on the Bible - 1834
3:24: Then, Nebuchadnezzar the king was astonied - The word "astonied," which occurs several times in our translation Ezr 9:3; Job 17:8; Job 18:20; Eze 4:17; Dan 3:24; Dan 4:19; Dan 5:9, is but another form for "astonished," and expresses wonder or amazement. The reasons of the wonder here were that the men who were bound when cast into the furnace were seen alive, and walking unbound; that to them a fourth person was added, walking with them; and that the fourth had the appearance of a Divine personage. It would seem from this, that the furnace was so made that one could conveniently see into it, and also that the king remained near to it to witness the result of the execution of his own order.
And rose up in haste - He would naturally express his surprise to his counselors, and ask an explanation of the remarkable occurrence which he witnessed. "And spake, and said unto his counselors." Margin, "governors." The word used here (הדברין haddâ berı̂ yn) occurs only here and in Dan 3:27; Dan 4:36; Dan 6:7. It is rendered "counselors" in each case. The Vulgate renders it "optimatibus;" the Septuagint, μεγιστᾶσιν megistasin - his nobles, or distinguished men. The word would seem to mean those who were authorized to "speak" (from דבר dâ bar); that is, those authorized to give counsel; ministers of state, viziers, cabinet counselors.
Did not we cast three men bound ... - The emphasis here is on the words "three," and "bound." It was now a matter of astonishment that there were "four," and that they were all "loose." It is not to be supposed that Nebuchadnezzar had any doubt on this subject, or that his recollection had so soon failed him, but this manner of introducing the subject is adopted in order to fix the attention strongly on the fact to which he was about to call their attention, and which was to him so much a matter of surprise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: astonied: Dan 5:6; Act 5:23-25, Act 9:6, Act 12:13
counsellors: or, governors, Dan 3:2, Dan 3:3
O king: Dan 3:9, Dan 3:10, Dan 3:17, Dan 4:22, Dan 4:27, Dan 5:18, Dan 6:7, Dan 6:22; Sa1 17:55; Act 26:13, Act 26:27
Carl Friedrich Keil and Franz Delitzsch
3:24
The king, who sat watching the issue of the matter, looked through the door into the furnace, and observed that the three who had been cast into it bound, walked about freed from their bonds and unhurt; and, in truth, he saw not the three only, but also a fourth, "like to a son of the gods," beside them. At this sight he was astonished and terrified. He hastily stood up; and having assured himself by a consultation with his counsellors that three men had indeed been cast bound into the furnace, while he saw four walking in the midst of it, he approached the mouth of the furnace and cried to the three to come forth. They immediately came out, and were inspected by the assembled officers of state, and found to be wholly uninjured as to their bodies, their clothes being unharmed also, and without even the smell of fire upon them. הדּברין refers, without doubt, to the officers of the kingdom, ministers or counselors of state standing very near the king, since they are named in Dan 3:27 and Daniel 6:8 (Dan 6:7) along with the first three ranks of officers, and (Dan 4:23 [26]) during Nebuchadnezzar's madness they conducted the affairs of government. The literal meaning of the word, however, is not quite obvious. Its derivation from the Chald. דּברין, duces, with the Hebr. article (Gesen.), which can only be supported by מדברא, Prov 11:14 (Targ.), is decidedly opposed by the absence of all analogies of the blending into one word of the article with a noun in the Semitic language. The Alkoran offers no corresponding analogues, since this word with the article is found only in the more modern dialects. But the meaning which P. v. Bohlen (Symbolae ad interp. s. Codicis ex ling. pers. p. 26) has sought from the Persian word which is translated by simul judex, i.e., socius in judicio, is opposed not only by the fact that the compensation of the Mim by the Dagesch, but also the composition and the meaning, has very little probability.
The fourth whom Nebuchadnezzar saw in the furnace was like in his appearance, i.e., as commanding veneration, to a son of the gods, i.e., to one of the race of the gods. In Dan 3:28 the same personage is called an angel of God, Nebuchadnezzar there following the religious conceptions of the Jews, in consequence of the conversation which no doubt he had with the three who were saved. Here, on the other hand, he speaks in the spirit and meaning of the Babylonian doctrine of the gods, according to the theogonic representation of the συζυγία of the gods peculiar to all Oriental religions, whose existence among the Babylonians the female divinity Mylitta associated with Bel places beyond a doubt; cf. Hgst. Beitr. i. p. 159, and Hv., Kran., and Klief. in loc.
Acting on this assumption, which did not call in question the deliverance of the accused by the miraculous interposition of the Deity, Nebuchadnezzar approached the door of the furnace and cried to the three men to come out, addressing them as the servants (worshippers) of the most high God. This address does not go beyond the circle of heathen ideas. He does not call the God of Shadrach, Meshach, and Abednego the only true God, but only the most high God, the chief of the gods, just as the Greeks called their Zeus ὁ ὕψιστος θεός. The Kethiv עלּיא (in Syr. ̀elāyā̀, to preserve) is here and everywhere in Daniel (v. 32; Dan 4:14, Dan 4:21, etc.) pointed by the Masoretes according to the form עילאה (with )ה prevailing in the Targg. The forms גשׁם, גּשׁמא, are peculiar to Daniel (v. 27f., Dan 4:30; Dan 5:21; Dan 7:11). The Targg. have גּוּשׁמא instead of it.
John Gill
3:24 Then Nebuchadnezzar was astonished, At the burning of those that cast the three men into the furnace, as Jacchiades; or he might be seized with a panic, and his spirits filled with fear and dread, the word (u) is by some said to signify, and this from the immediate hand of God:
and rose up in haste; from the place where he was, and went to the mouth of the furnace, to see what was become of those that were cast into it:
and spake and said unto his counsellors; who had advised him to do what he had done, out of envy and ill will to these Jews:
did not we cast three men bound into the midst of the fire? that is, was there not an order of council for it? and was it not done according to it?
they answered and said, true, O King; it was certainly so: thus they are brought to bear a testimony to the truth of this; it was not only the king that gave the orders, and saw them obeyed, but his counsellors also; and which they own, and serves to corroborate the truth of the miracle.
(u) "expavit", Munster, Piscator, Michaelis; "trepidavit", Gejerus; so Ben Melech from the Targum on Gen. xxvii. 33; "trepidus", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
3:24 True, O king--God extorted this confession from His enemies' own mouths.
3:243:24: Գնային ՚ի մէջ հրոյն. օրհնէին եւ գովէին զՏէր Աստուած[12087]։ [12087] Ոմանք. Եւ գնային ՚ի մէջ։
24 Նրանք քայլում էին կրակի մէջ, օրհնում եւ գովում էին Տէր Աստծուն:
24 Նաբուգոդոնոսոր թագաւորը ապշած՝ արտորնօք ոտքի ելաւ, իր խորհրդականներուն խօսեցաւ ու ըսաւ. «Մենք կրակին մէջ երեք կապուած մարդ չնետեցի՞նք»։ Անոնք պատասխան տուին ու թագաւորին ըսին. «Այո՛, ո՛վ թագաւոր»։
[38]Գնային ի մէջ հրոյն, օրհնէին եւ գովէին զՏէր Աստուած:

3:24: Գնային ՚ի մէջ հրոյն. օրհնէին եւ գովէին զՏէր Աստուած[12087]։
[12087] Ոմանք. Եւ գնային ՚ի մէջ։
24 Նրանք քայլում էին կրակի մէջ, օրհնում եւ գովում էին Տէր Աստծուն:
24 Նաբուգոդոնոսոր թագաւորը ապշած՝ արտորնօք ոտքի ելաւ, իր խորհրդականներուն խօսեցաւ ու ըսաւ. «Մենք կրակին մէջ երեք կապուած մարդ չնետեցի՞նք»։ Անոնք պատասխան տուին ու թագաւորին ըսին. «Այո՛, ո՛վ թագաւոր»։
zohrab-1805▾ eastern-1994▾ western am▾
3:243:24 {Стихи с 24-го по 90-й переведены с греческого, потому что в еврейском тексте их нет.}[И ходили посреди пламени, воспевая Бога и благословляя Господа.
3:25 στὰς ιστημι stand; establish δὲ δε though; while Αζαριας αζαριας pray οὕτως ουτως so; this way καὶ και and; even ἀνοίξας ανοιγω open up τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him ἐξωμολογεῖτο εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master ἅμα αμα at once; together τοῖς ο the συνεταίροις συνεταιρος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle τῷ ο the πυρὶ πυρ fire ὑποκαιομένης υποκαιω the καμίνου καμινος furnace ὑπὸ υπο under; by τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos σφόδρα σφοδρα vehemently; tremendously καὶ και and; even εἶπαν επω say; speak
3:25 עָנֵ֣ה ʕānˈē ענה answer וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say הָֽא־ hˈā- הָא behold אֲנָ֨ה ʔᵃnˌā אֲנָה I חָזֵ֜ה ḥāzˈē חזה see גֻּבְרִ֣ין guvrˈîn גְּבַר man אַרְבְּעָ֗ה ʔarbᵊʕˈā אַרְבַּע four שְׁרַ֨יִן֙ šᵊrˈayin שׁרה loosen מַהְלְכִ֣ין mahlᵊḵˈîn הלך go בְּ bᵊ בְּ in גֹֽוא־ ḡˈô- גֹּוא interior נוּרָ֔א nûrˈā נוּר fire וַ wa וְ and חֲבָ֖ל ḥᵃvˌāl חֲבָל damage לָא־ lā- לָא not אִיתַ֣י ʔîṯˈay אִיתַי existence בְּהֹ֑ון bᵊhˈôn בְּ in וְ wᵊ וְ and רֵוֵהּ֙ rēwˌēh רֵו appearance דִּ֣י dˈî דִּי [relative] רְֽבִיעָאָ֔הרביעיא *rᵊˈvîʕāʔˈā רְבִיעָי fourth דָּמֵ֖ה dāmˌē דמה resemble לְ lᵊ לְ to בַר־ var- בַּר son אֱלָהִֽין׃ ס ʔᵉlāhˈîn . s אֱלָהּ god
3:25. respondit et ait ecce ego video viros quattuor solutos et ambulantes in medio ignis et nihil corruptionis in eis est et species quarti similis filio DeiHe answered, and said: Behold, I see four men loose, and walking in the midst of the fire, and there is no hurt in them, and the form of the fourth is like the son of God.
3:25. He answered and said, “Behold, I see four men unbound and walking in the midst of the fire, and no harm is in them, and the appearance of the fourth is like a son of God.”
3:25. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.
25. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the aspect of the fourth is like a son of the gods.
3:24 KJV [Prayer of Azariah 1] And they walked in the midst of the fire, praising God, and blessing the Lord:
3:24 {Стихи с 24-го по 90-й переведены с греческого, потому что в еврейском тексте их нет.}[И ходили посреди пламени, воспевая Бога и благословляя Господа.
3:25
στὰς ιστημι stand; establish
δὲ δε though; while
Αζαριας αζαριας pray
οὕτως ουτως so; this way
καὶ και and; even
ἀνοίξας ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
ἐξωμολογεῖτο εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
ἅμα αμα at once; together
τοῖς ο the
συνεταίροις συνεταιρος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῷ ο the
πυρὶ πυρ fire
ὑποκαιομένης υποκαιω the
καμίνου καμινος furnace
ὑπὸ υπο under; by
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
εἶπαν επω say; speak
3:25
עָנֵ֣ה ʕānˈē ענה answer
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
הָֽא־ hˈā- הָא behold
אֲנָ֨ה ʔᵃnˌā אֲנָה I
חָזֵ֜ה ḥāzˈē חזה see
גֻּבְרִ֣ין guvrˈîn גְּבַר man
אַרְבְּעָ֗ה ʔarbᵊʕˈā אַרְבַּע four
שְׁרַ֨יִן֙ šᵊrˈayin שׁרה loosen
מַהְלְכִ֣ין mahlᵊḵˈîn הלך go
בְּ bᵊ בְּ in
גֹֽוא־ ḡˈô- גֹּוא interior
נוּרָ֔א nûrˈā נוּר fire
וַ wa וְ and
חֲבָ֖ל ḥᵃvˌāl חֲבָל damage
לָא־ lā- לָא not
אִיתַ֣י ʔîṯˈay אִיתַי existence
בְּהֹ֑ון bᵊhˈôn בְּ in
וְ wᵊ וְ and
רֵוֵהּ֙ rēwˌēh רֵו appearance
דִּ֣י dˈî דִּי [relative]
רְֽבִיעָאָ֔הרביעיא
*rᵊˈvîʕāʔˈā רְבִיעָי fourth
דָּמֵ֖ה dāmˌē דמה resemble
לְ lᵊ לְ to
בַר־ var- בַּר son
אֱלָהִֽין׃ ס ʔᵉlāhˈîn . s אֱלָהּ god
3:25. respondit et ait ecce ego video viros quattuor solutos et ambulantes in medio ignis et nihil corruptionis in eis est et species quarti similis filio Dei
He answered, and said: Behold, I see four men loose, and walking in the midst of the fire, and there is no hurt in them, and the form of the fourth is like the son of God.
3:25. He answered and said, “Behold, I see four men unbound and walking in the midst of the fire, and no harm is in them, and the appearance of the fourth is like a son of God.”
3:25. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:25: Is like the Son of God - A most improper translation. What notion could this idolatrous king have of the Lord Jesus Christ? for so the place is understood by thousands. בר אלהין bar elahin signifies a son of the gods, that is, a Divine person or angel; and so the king calls him in Dan 3:28 : "God hath sent his Angel, and delivered his servants." And though even from this some still contend that it was the Angel of the covenant, yet the Babylonish king knew just as much of the one as he did of the other. No other ministration was necessary; a single angel from heaven was quite sufficient to answer this purpose, as that which stopped the mouths of the lions when Daniel was cast into their den.
Albert Barnes: Notes on the Bible - 1834
3:25: He answered and said, Lo, I see four men loose - From the fact that he saw these men now loose, and that this filled him with so much surprise, it may be presumed that they had been bound with something that was not combustible - with some sort of fetters or chains. In that case it would be a matter of surprise that they should be "loose," even though they could survive the action of the fire. The "fourth" personage now so mysteriously added to their number, it is evident, assumed the appearance of a "man," and not the appearance of a celestial being, though it was the aspect of a man so noble and majestic that he deserved to be called a son of God.
Walking in the midst of the fire - The furnace, therefore, was large, so that those who were in it could walk about. The vision must have been sublime; and it is a beautiful image of the children of God often walking unhurt amidst dangers, safe beneath the Divine protection.
And they have no hurt - Margin, "There is no hurt in them." They walk unharmed amidst the flames. Of course, the king judged in this only from appearances, but the result Dan 3:27 showed that it was really so.
And the form of the fourth - Chaldee, (רוה rē vē h) - "his appearance" (from ראה râ'â h - "to see"); that is, he "seemed" to be a son of God; he "looked" like a son of God. The word does not refer to anything special or peculiar in his "form" or "figure," but it may be supposed to denote something that was noble or majestic in his mien; something in his countenance and demeanour that declared him to be of heavenly origin.
Like the son of God - There are two inquiries which arise in regard to this expression: one is, what was the idea denoted by the phrase as used by the king, or who did he take this personage to be? the other, who he actually was? In regard to the former inquiry, it may be observed, that there is no evidence that the king referred to him to whom this title is so frequently applied in the New Testament, the Lord Jesus Christ. This is clear
(1) because there is no reason to believe that the king had "any" knowledge whatever that there would be on earth one to whom this title might be appropriately given;
(2) there is no evidence that the title was then commonly given to the Messiah by the Jews, or, if it was, that the king of Babylon was so versed in Jewish theology as to be acquainted with it; and
(3) the language which he uses does not necessarily imply that, even "if" he were acquainted with the fact that there was a pRev_ailing expectation that such a being would appear on the earth, he designed so to use it.
The insertion of the article "the," which is not in the Chaldee, gives a different impression from what the original would if literally interpreted. There is nothing in the Chaldee to limit it to "any" "son of God," or to designate anyone to whom that term could be applied as peculiarly intended. It would seem probable that our translators meant to convey the idea that ""the" Son of God" peculiarly was intended, and doubtless they regarded this as one of his appearances to men before his incarnation; but it is clear that no such conception entered into the mind of the king of Babylon. The Chaldee is simply, לבר־אלחין דמה dâ mē h lebar 'ĕ lâ hı̂ yn - "like to A son of God," or to a son of the gods - since the word אלחין 'ĕ lâ hı̂ yn (Chaldee), or אלהים 'ĕ lohı̂ ym (Hebrew), though often, and indeed usually applied to the true God, is in the plural number, and in the mouth of a pagan would properly be used to denote the gods that he worshipped.
The article is not prefixed to the word "son," and the language would apply to anyone who might properly be called a son of God. The Vulgate has literally rendered it, "like to A son of God" - similis filio Dei; the Greek in the same way - ὁμοία ὑιῷ θεοῦ homoia huiō theou; the Syriac is like the Chaldee; Castellio renders it, quartus formam habet Deo nati similem - "the fourth has a form resembling one born of God;" Coverdale "the fourth is like an angel to look upon;" Luther, more definitely, und der vierte ist gleich, als ware er ein Sohn der Gotter - "and the fourth as if he might be "a" son of the gods." It is clear that the authors of none of the other versions had the idea which our translators supposed to be conveyed by the text, and which implies that the Babylonian monarch "supposed" that the person whom he saw was the one who afterward became incarnate for our redemption.
In accordance with the common well-known usage of the word "son" in the Hebrew and Chaldee languages, it would denote anyone who had a "resemblance" to another, and would be applied to any being who was of a majestic or dignified appearance, and who seemed worthy to be ranked among the gods. It was usual among the pagan to suppose that the gods often appeared in a human form, and probably Nebuchadnezzar regarded this as some such celestial appearance. If it be supposed that he regarded it as some manifestation connected with the "Hebrew" form of religion, the most that would probably occur to him would be, that it was some "angelic" being appearing now for the protection of these worshippers of Jehovah. But a second inquiry, and one that is not so easily answered, in regard to this mysterious personage, arises. Who in fact "was" this being that appeared in the furnace for the protection of these three persecuted men?
Was it an angel, or was it the second person of the Trinity, "the" Son of God? That this was the Son of God - the second person of the Trinity, who afterward became incarnate, has been quite a common opinion of expositors. So it was held by Tertullian, by Augustine, and by Hilary, among the fathers; and so it has been held by Gill, Clarius, and others, among the moderns. Of those who have maintained that it was Christ, some have supposed that Nebuchadnezzar had been made acquainted with the belief of the Hebrews in regard to the Messiah; others, that he spoke under the influence of the Holy Spirit, without being fully aware of what his words imported, as Caiaphas, Saul, Pilate, and others have done. - Poole's "Synopsis." The Jewish writers Jarchi, Saadias, and Jacchiades suppose that it was an angel, called a son of God, in accordance with the usual custom in the Scriptures. That this latter is the correct opinion, will appear evident, though there cannot be exact certainty, from the following considerations:
(1) The language used implies necessarily nothing more. Though it "might" indeed be applicable to the Messiah - the second person of the Trinity, if it could be determined from other sources that it was he, yet there is nothing in the language which necessarily suggests this.
(2) In the explanation of the matter by Nebuchadnezzar himself Dan 3:28, he understood it to be an angel - "Blessed be the God of Shadrach, etc., "who hath sent his angel,"" etc. This shows that he had had no other view of the subject, and that he had no higher knowledge in the case than to suppose that he was an angel of God. The knowledge of the existence of angels was so common among the ancients, that there is no improbability in supposing that Nebuchadnezzar was sufficiently instructed on this point to know that they were sent for the protection of the good.
(3) The belief that it was an angel accords with what we find elsewhere in this book (compare Dan 6:22; Dan 7:10; Dan 9:21), and in other places in the sacred Scriptures, respecting their being employed to protect and defend the children of God. Compare Psa 34:7; Psa 91:11-12; Mat 18:10; Luk 16:22; Heb 1:14.
(4) It may be added, that it should not be supposed that it was the Son of God in the peculiar sense of that term without positive evidence, and such evidence does not exist. Indeed there is scarcely a probability that it was so. If the Redeemer appeared on this occasion, it cannot be explained why, in a case equally important and perilous, he did not appear to Daniel when cast into the lions' den Dan 6:22; and as Daniel then attributed his deliverance to the intervention of an angel, there is every reason why the same explanation should be given of this passage. As to the probability that an angel would be employed on an occasion like this, it may be observed, that it is in accordance with the uniform representation of the Scriptures, and with what we know to be a great law of the universe. The weak, the feeble, and those who are in danger are protected by those who are strong; and there is, in itself, no more improbability in the supposition that an "angel" would be employed to work a miracle than there is that a "man" would be.
We are not to suppose that the angel was able to pRev_ent the usual effect of fire by any natural strength of his own. The miracle in this case, like all other miracles, was wrought by the power of God. At the same time, the presence of the angel would be a pledge of the Divine protection; would be an assurance that the effect produced was not from any natural cause; would furnish an easy explanation of so remarkable an occurrence; and, perhaps more than all, would impress the Babylonian monarch and his court with some just views of the Divine nature, and with the truth of the religion which was professed by those whom he had cast into the flames. As to the probability that a miracle would be wrought on an occasion like this, it may be remarked that a more appropriate occasion for working a miracle could scarcely be conceived. At a time when the true religion was persecuted; at the court of the most powerful pagan monarch in the world; when the temple at Jerusalem was destroyed, and the fires on the altars had been put out, and the people of God were exiles in a distant land, nothing was more probable than that God would give to his people some manifest tokens of his presence, and some striking confirmation of the truth of his religion.
There has perhaps never been an occasion when we should more certainly expect the evidences of the Divine interposition than during the exile of his people in Babylon; and during their long captivity there it is not easy to conceive of an occasion on which such an interposition would be more likely to occur than when, in the very presence of the monarch and his court, three youths of eminent devotedness to the cause of God were cast into a burning furnace, "because" they steadfastly refused to dishonor him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: walking: Isa 43:2
they have no hurt: Chal, there is no hurt in them, Psa 91:3-9; Mar 16:18; Act 28:5; Pe1 3:13
the Son of God: Or, as bar elahin may be rendered, "a son of the gods," i. e., a divine person or angel. Dan 3:18, Dan 3:28; Job 1:6, Job 38:7; Psa 34:7; Pro 30:4; Luk 1:35; Joh 19:7, Joh 19:8; Rom 1:4
Geneva 1599
3:25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the (k) Son of God.
(k) For the angels were called the sons of God because of their excellency. Therefore the king called this angel whom God sent to comfort his own in these great torments, the son of God.
John Gill
3:25 He answered and said, lo, I see four men loose,.... Not bound as the three were, when cast in; but quite at liberty in their hands and feet, and separate from one another. As this fiery furnace may be an emblem of the fiery trials and afflictive dispensations the children of God pass through in this world, being not joyous, but grievous to the flesh, though useful to purge and purify; so this and some other circumstances attending these good men in the furnace are applicable to the saints in such cases; for though afflictions are sometimes themselves called cords, with which men are said to be bound, yet by means of them they are loosed from other things from the power and prevalence of sin over them; from the world, and the things of it, they sometimes too much cleave and are glued unto; from a spirit of bondage, and from doubts and fears; their hearts under them being comforted and enlarged with the love of God; he knowing, visiting, and choosing them in the furnace of affliction; or making known himself to them, his love and choice of them; whereby their souls are set at liberty, and the graces of his Spirit are drawn forth into a lively exercise, through his love being shed abroad in them.
Walking in the midst of the fire; the furnace being large enough to walk in, and where they took their walks as in a garden; nor were they concerned to come out of it; nor uneasy at being in it; the violence of the fire being quenched, as the apostle says, referring to this instance, Heb 11:34. Saadiah says, the angel Gabriel, who is over the hail, came and cooled the fire of the furnace. So afflictions are a path to walk in, the narrow way to eternal life, through which all must enter the kingdom of heaven, of which there will be an end. Walking in it supposes strength, which God gives his people at such seasons; and when they have his presence they are unconcerned; none or these things move them, nor can they separate them from the love of Christ; they walk on with pleasure and delight, sing the praises of God, as did Paul and Silas in a prison, and as many martyrs have done in the flames: conversing with Christ, and with his people, they pass on, and pass through the more cheerfully, and are not anxious about their deliverance, but leave it with God to work it in his own time and way; nay, are ready to say with the disciples, it is good for them to be here; and indeed it was better for these good men to be with Christ in the fiery furnace, than to be with Nebuchadnezzar in his palace without him.
And they have no hurt; either in their bodies, or in their garments, neither of them being burnt; they suffered no pain in the one, nor loss in the other. Afflictions do no hurt to the people of God; not to their persons, which are safe in Christ, and to whom he is a hiding place and covert, as from the storm and tempest, so from the force of fire, that it shall not kindle upon them to hurt them; nor to their graces, which are tried, refined, and brightened hereby; faith is strengthened, hope is encouraged, and love made to abound. All the afflictions of the saints are in love, and are designed for good, and do work together for good to them that love God; they are sometimes for their temporal, and often for their spiritual good, and always work for them an exceeding weight of glory.
And the form of the fourth is like the Son of God; like one of the angels, who are called the sons of God; so Jarchi, Saadiah, and Jacchiades; but many of the ancient Christian writers interpret it of Christ the Son of God, whom Nebuchadnezzar, though a Heathen prince, might have some knowledge of from Daniel and other Jews in his court, of whom he had heard them speak as a glorious Person; and this being such an one, he might conclude it was he, or one like to him; and it is highly probable it was he, since it was not unusual for him to appear in a human form, and to be present with his people, as he often is with them, and even in the furnace of affliction; see Is 43:2, to sympathize with them; to revive and comfort them; to bear them up and support them; to teach and instruct them, and at last to deliver them out of their afflictions.
John Wesley
3:25 No hurt - See how the God of nature can when he pleases control the powers of nature! The Son of God - Probably he had heard David speak of him. Jesus Christ, the Angel of the covenant, did sometimes appear before his incarnation. Those who suffer for Christ, have his gracious presence with them in their sufferings, even in the fiery furnace, even in the valley of the shadow of death, and therefore need fear no evil.
Robert Jamieson, A. R. Fausset and David Brown
3:25 four--whereas but three had been cast in.
loose--whereas they had been cast in "bound." Nebuchadnezzar's question, in Dan 3:24, is as if he can scarcely trust his own memory as to a fact so recent, now that he sees through an aperture in the furnace what seems to contradict it.
walking in . . . midst of . . . fire--image of the godly unhurt, and at large (Jn 8:36), "in the midst of trouble" (Ps 138:7; compare Ps 23:3-4). They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited in the tomb as God's prisoner, till God should let Him out (Acts 2:26-27). So Paul (2Cor 12:8-9). So Noah waited in the ark, after the flood, till God brought him forth (Gen 8:12-18).
like the Son of God--Unconsciously, like Saul, Caiaphas (Jn 11:49-52), and Pilate, he is made to utter divine truths. "Son of God" in his mouth means only an "angel" from heaven, as Dan 3:28 proves. Compare Job 1:6; Job 38:7; Ps 34:7-8; and the probably heathen centurion's exclamation (Mt 27:54). The Chaldeans believed in families of gods: Bel, the supreme god, accompanied by the goddess Mylitta, being the father of the gods; thus the expression he meant: one sprung from and sent by the gods. Really it was the "messenger of the covenant," who herein gave a prelude to His incarnation.
3:253:25: Յարեա՛ւ Ազարիա, եւ կաց յաղօթս ա՛յսպէս. եբա՛ց զբերան իւր ՚ի մէջ հրոյն՝ եւ ասէ[12088]. [12088] Յօրինակին պակասէր. Զբերան իւր ՚ի մէջ։
25 Ազարիան ելաւ, աղօթքի կանգնեց, կրակի մէջ բացեց բերանը եւ այսպէս ասաց.
25 Թագաւորը ըսաւ. «Ահա ես կրակին մէջ չորս արձակուած մարդ կը տեսնեմ, որ կը քալեն։ Անոնք ամենեւին վնաս մը չեն քաշեր։ Չորրորդին դէմքը աստուածներու որդիի մը կը նմանի»։
Յարեաւ Ազարիա եւ կաց յաղօթս այսպէս. եբաց զբերան իւր ի մէջ հրոյն եւ ասէ:

3:25: Յարեա՛ւ Ազարիա, եւ կաց յաղօթս ա՛յսպէս. եբա՛ց զբերան իւր ՚ի մէջ հրոյն՝ եւ ասէ[12088].
[12088] Յօրինակին պակասէր. Զբերան իւր ՚ի մէջ։
25 Ազարիան ելաւ, աղօթքի կանգնեց, կրակի մէջ բացեց բերանը եւ այսպէս ասաց.
25 Թագաւորը ըսաւ. «Ահա ես կրակին մէջ չորս արձակուած մարդ կը տեսնեմ, որ կը քալեն։ Անոնք ամենեւին վնաս մը չեն քաշեր։ Չորրորդին դէմքը աստուածներու որդիի մը կը նմանի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:253:25 И став Азария молился и, открыв уста свои среди огня, возгласил:
3:26 εὐλογητὸς ευλογητος commended; commendable εἶ ειμι be κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ἡμῶν ημων our καὶ και and; even αἰνετὸν αινετος and; even δεδοξασμένον δοξαζω glorify τὸ ο the ὄνομά ονομα name; notable σου σου of you; your εἰς εις into; for τοὺς ο the αἰῶνας αιων age; -ever
3:26 בֵּ bē בְּ in אדַ֜יִן ʔḏˈayin אֱדַיִן then קְרֵ֣ב qᵊrˈēv קרב approach נְבוּכַדְנֶצַּ֗ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar לִ li לְ to תְרַע֮ ṯᵊraʕ תְּרַע door אַתּ֣וּן ʔattˈûn אַתּוּן furnace נוּרָ֣א nûrˈā נוּר fire יָקִֽדְתָּא֒ yāqˈiḏtā יקד burn עָנֵ֣ה ʕānˈē ענה answer וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say שַׁדְרַ֨ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֧ךְ mêšˈaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵד־נְגֹ֛ו ʕᵃvēḏ-nᵊḡˈô עֲבֵד נְגֹו Abed-Nego עַבְדֹ֛והִי ʕavᵊḏˈôhî עֲבֵד servant דִּֽי־ dˈî- דִּי [relative] אֱלָהָ֥א ʔᵉlāhˌā אֱלָהּ god עִלָּאָ֖העליא *ʕillāʔˌā עִלָּי highest פֻּ֣קוּ pˈuqû נפק go out וֶ we וְ and אֱתֹ֑ו ʔᵉṯˈô אתה come בֵּ bē בְּ in אדַ֣יִן ʔḏˈayin אֱדַיִן then נָֽפְקִ֗ין nˈāfᵊqˈîn נפק go out שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֛ךְ mêšˈaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֥ד נְגֹ֖ו ʕᵃvˌēḏ nᵊḡˌô עֲבֵד נְגֹו Abed-Nego מִן־ min- מִן from גֹּ֥וא gˌô גֹּוא interior נוּרָֽא׃ nûrˈā נוּר fire
3:26. tunc accessit Nabuchodonosor ad ostium fornacis ignis ardentis et ait Sedrac Misac et Abdenago servi Dei excelsi egredimini et venite statimque egressi sunt Sedrac Misac et Abdenago de medio ignisThen Nabuchodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, go ye forth, and come. And immediately Sidrach, Misach, and Abdenago, went out from the midst of the fire.
3:26. Then Nebuchadnezzar approached the entrance of the furnace of burning fire, and he said, “Shadrach, Meshach, and Abednego, servants of the supreme God, come out and approach.” And immediately Shadrach, Meshach, and Abednego went out from the midst of the fire.
3:26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, [and] spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come [hither]. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.
26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spake and said, Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire.
3:25 KJV [2] Then Azarias stood up, and prayed on this manner; and opening his mouth in the midst of the fire said:
3:25 И став Азария молился и, открыв уста свои среди огня, возгласил:
3:26
εὐλογητὸς ευλογητος commended; commendable
εἶ ειμι be
κύριε κυριος lord; master
ὁ ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
καὶ και and; even
αἰνετὸν αινετος and; even
δεδοξασμένον δοξαζω glorify
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
εἰς εις into; for
τοὺς ο the
αἰῶνας αιων age; -ever
3:26
בֵּ bē בְּ in
אדַ֜יִן ʔḏˈayin אֱדַיִן then
קְרֵ֣ב qᵊrˈēv קרב approach
נְבוּכַדְנֶצַּ֗ר nᵊvûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
לִ li לְ to
תְרַע֮ ṯᵊraʕ תְּרַע door
אַתּ֣וּן ʔattˈûn אַתּוּן furnace
נוּרָ֣א nûrˈā נוּר fire
יָקִֽדְתָּא֒ yāqˈiḏtā יקד burn
עָנֵ֣ה ʕānˈē ענה answer
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
שַׁדְרַ֨ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֧ךְ mêšˈaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵד־נְגֹ֛ו ʕᵃvēḏ-nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
עַבְדֹ֛והִי ʕavᵊḏˈôhî עֲבֵד servant
דִּֽי־ dˈî- דִּי [relative]
אֱלָהָ֥א ʔᵉlāhˌā אֱלָהּ god
עִלָּאָ֖העליא
*ʕillāʔˌā עִלָּי highest
פֻּ֣קוּ pˈuqû נפק go out
וֶ we וְ and
אֱתֹ֑ו ʔᵉṯˈô אתה come
בֵּ bē בְּ in
אדַ֣יִן ʔḏˈayin אֱדַיִן then
נָֽפְקִ֗ין nˈāfᵊqˈîn נפק go out
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֛ךְ mêšˈaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֥ד נְגֹ֖ו ʕᵃvˌēḏ nᵊḡˌô עֲבֵד נְגֹו Abed-Nego
מִן־ min- מִן from
גֹּ֥וא gˌô גֹּוא interior
נוּרָֽא׃ nûrˈā נוּר fire
3:26. tunc accessit Nabuchodonosor ad ostium fornacis ignis ardentis et ait Sedrac Misac et Abdenago servi Dei excelsi egredimini et venite statimque egressi sunt Sedrac Misac et Abdenago de medio ignis
Then Nabuchodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, go ye forth, and come. And immediately Sidrach, Misach, and Abdenago, went out from the midst of the fire.
3:26. Then Nebuchadnezzar approached the entrance of the furnace of burning fire, and he said, “Shadrach, Meshach, and Abednego, servants of the supreme God, come out and approach.” And immediately Shadrach, Meshach, and Abednego went out from the midst of the fire.
3:26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, [and] spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come [hither]. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:26: Then Nebuchadnezzar came near to the mouth ... - Margin, "door." The Chaldee word means door, gate, entrance. The "form" of the furnace is unknown. There was a place, however, through which the fuel was cast into it, and this is doubtless intended by the word "door" or "mouth" here used.
Ye servants of the most high God - They had professed to be his servants; he now saw that they were acknowledged as such. The phrase "most high God" implies that he regarded him as supreme over all other gods, though it is probable that he still retained his belief in the existence of inferior divinities. It was much, however, to secure the acknowledgment of the monarch of the capital of the pagan world, that the God whom they adored was supreme. The phrase "most high God" is not often employed in the Scriptures, but in every instance it is used as an appellation of the true God.
Come forth, and come hither - The "reasons" which seem to have influenced this singular monarch to recal the sentence passed on them, and to attempt to punish them no further, seem to have been, that he had some remains of conscience; that he was accustomed to pay respect to what "he" regarded as God; and that he now saw evidence that a "true" God was there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: mouth: Chal, door
ye servants: Dan 3:17, Dan 2:47, Dan 6:20; Ezr 5:11; Act 16:17, Act 27:23; Gal 1:10; Rev 19:5
the most: Gen 14:18
come forth: Jos 3:17, Jos 4:10, Jos 4:16-18; Isa 28:16, Isa 52:12; Act 16:37
Geneva 1599
3:26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, [and] spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come [hither]. Then Shadrach, Meshach, and Abednego, (l) came forth of the midst of the fire.
(l) This commends their obedience to God, that they would not because of any fear depart out of this furnace until the appointed time, as Noah remained in the ark, until the Lord called him forth.
John Gill
3:26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace,.... He came so nigh before, as to see at a distance four persons walking in it; now he comes nearer, as near as he could with safety:
and spake and said, Shadrach, Meshach, and Abednego, ye servants of the most high God; he not only spake to them in a different tone than he did before; not in wrath and fury, but mildly and gently, with great respect unto them, and reverence of them; and not only calls them by the names he and his courtiers had given them, but styles them the servants of the most high God; he owns their God was a God above his: the Chaldeans worshipped fire, but the God of the Jews had power over that, and could restrain the force of it at pleasure; and he acknowledges that these men were faithful worshippers of him; who had in this wonderful manner appeared for them, and thereby approved their faith and confidence in him, and their service of him; see Acts 16:17,
come forth, and come hither; that is, come out of the furnace, and come to the place where I and my nobles are:
then Shadrach, Meshach, and Abednego, came forth of the midst of the fire; as they had been cast into it by the king's order, therefore they did not presume to go out of it without the same; nor were they concerned about coming out; they had very agreeable and delightful company, and had reason to say it was good for them to be there; however, when they had the king's order, they immediately obeyed it.
John Wesley
3:26 And spake - With a milder tone than before, God having abated the fire of his fury. Now he could at once acknowledge the true God to be the most high above all gods, and the three worthies to be his faithful servants.
Robert Jamieson, A. R. Fausset and David Brown
3:26 the most high God--He acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in these); so he returns to his original confession, "your God is a God of gods" (Dan 2:47), from which he had swerved in the interim, perhaps intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it.
3:263:26: Օրհնեա՛լ ես Տէր Աստուած հարցն մերոց, գովեալ եւ փառաւորեալ է անուն քո յաւիտեանս[12089]. [12089] Բազումք. Անուն քո յաւիտեան։
26 «Օրհնեալ ես, Տէ՛ր, մեր հայրերի՛ Աստուած, յաւիտեանս գովեալ եւ փառաւորեալ է քո անունը,
26 Այն ատեն Նաբուգոդոնոսոր բորբոքած կրակի հնոցին դրանը մօտենալով՝ ըսաւ. «Ո՜վ Բարձրեալ Աստուծոյն ծառաները՝ Սեդրաք, Միսաք եւ Աբեդնագով, դո՛ւրս ելէք ու հոս եկէ՛ք»։ Այն ատեն Սեդրաքը, Միսաքը եւ Աբեդնագովը կրակին մէջէն ելան։
Օրհնեալ ես Տէր Աստուած հարցն մերոց, գովեալ եւ փառաւորեալ է անուն քո յաւիտեանս:

3:26: Օրհնեա՛լ ես Տէր Աստուած հարցն մերոց, գովեալ եւ փառաւորեալ է անուն քո յաւիտեանս[12089].
[12089] Բազումք. Անուն քո յաւիտեան։
26 «Օրհնեալ ես, Տէ՛ր, մեր հայրերի՛ Աստուած, յաւիտեանս գովեալ եւ փառաւորեալ է քո անունը,
26 Այն ատեն Նաբուգոդոնոսոր բորբոքած կրակի հնոցին դրանը մօտենալով՝ ըսաւ. «Ո՜վ Բարձրեալ Աստուծոյն ծառաները՝ Սեդրաք, Միսաք եւ Աբեդնագով, դո՛ւրս ելէք ու հոս եկէ՛ք»։ Այն ատեն Սեդրաքը, Միսաքը եւ Աբեդնագովը կրակին մէջէն ելան։
zohrab-1805▾ eastern-1994▾ western am▾
3:263:26
3:27 ὅτι οτι since; that δίκαιος δικαιος right; just εἶ ειμι be ἐπὶ επι in; on πᾶσιν πας all; every οἷς ος who; what ἐποίησας ποιεω do; make ἡμῖν ημιν us καὶ και and; even πάντα πας all; every τὰ ο the ἔργα εργον work σου σου of you; your ἀληθινά αληθινος truthful; true καὶ και and; even αἱ ο the ὁδοί οδος way; journey σου σου of you; your εὐθεῖαι ευθυς straight; directly καὶ και and; even πᾶσαι πας all; every αἱ ο the κρίσεις κρισις decision; judgment σου σου of you; your ἀληθιναί αληθινος truthful; true
3:27 וּ֠ û וְ and מִֽתְכַּנְּשִׁין mˈiṯkannᵊšîn כנשׁ assemble אֲחַשְׁדַּרְפְּנַיָּ֞א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap סִגְנַיָּ֣א siḡnayyˈā סְגַן prefect וּ û וְ and פַחֲוָתָא֮ faḥᵃwāṯā פֶּחָה governor וְ wᵊ וְ and הַדָּבְרֵ֣י haddovrˈê הַדָּבַר companion מַלְכָּא֒ malkˌā מֶלֶךְ king חָזַ֣יִן ḥāzˈayin חזה see לְ lᵊ לְ to גֻבְרַיָּ֣א ḡuvrayyˈā גְּבַר man אִלֵּ֡ךְ ʔillˈēḵ אִלֵּךְ these דִּי֩ dˌî דִּי [relative] לָֽא־ lˈā- לָא not שְׁלֵ֨ט šᵊlˌēṭ שׁלט rule נוּרָ֜א nûrˈā נוּר fire בְּ bᵊ בְּ in גֶשְׁמְהֹ֗ון ḡešmᵊhˈôn גְּשֵׁם body וּ û וְ and שְׂעַ֤ר śᵊʕˈar שְׂעַר hair רֵֽאשְׁהֹון֙ rˈēšhôn רֵאשׁ head לָ֣א lˈā לָא not הִתְחָרַ֔ךְ hiṯḥārˈaḵ חרך burn וְ wᵊ וְ and סָרְבָּלֵיהֹ֖ון sorbālêhˌôn סַרְבָּל trousers לָ֣א lˈā לָא not שְׁנֹ֑ו šᵊnˈô שׁנה be different וְ wᵊ וְ and רֵ֣יחַ rˈêₐḥ רֵיחַ smell נ֔וּר nˈûr נוּר fire לָ֥א lˌā לָא not עֲדָ֖ת ʕᵃḏˌāṯ עדה go בְּהֹֽון׃ bᵊhˈôn בְּ in
3:27. et congregati satrapae magistratus et iudices et potentes regis contemplabantur viros illos quoniam nihil potestatis habuisset ignis in corporibus eorum et capillus capitis eorum non esset adustus et sarabara eorum non fuissent inmutata et odor ignis non transisset per eosAnd the nobles, and the magistrates, and the judges, and the great men of the king, being gathered together, considered these men, that the fire had no power on their bodies, and that not a hair of their head had been singed, nor their garments altered, nor the smell of the fire had passed on them.
3:27. And when the governors, and the magistrates, and the judges, and the powerful of the king had gathered together, they considered these men because the fire had no power against their bodies, and not a hair of their head had been scorched, and their pants had not been affected, and the smell of the fire had not passed onto them.
3:27. And the princes, governors, and captains, and the king’s counsellers, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.
27. And the satraps, the deputies, and the governors, and the king’s counsellors, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their hosen changed, nor had the smell of fire passed on them.
3:26 KJV [3] Blessed art thou, O Lord God of our fathers: thy name is worthy to be praised and glorified for evermore:
3:26 <<Благословен Ты, Господи Боже отцов наших, хвально и прославлено имя Твое вовеки.
3:27
ὅτι οτι since; that
δίκαιος δικαιος right; just
εἶ ειμι be
ἐπὶ επι in; on
πᾶσιν πας all; every
οἷς ος who; what
ἐποίησας ποιεω do; make
ἡμῖν ημιν us
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἔργα εργον work
σου σου of you; your
ἀληθινά αληθινος truthful; true
καὶ και and; even
αἱ ο the
ὁδοί οδος way; journey
σου σου of you; your
εὐθεῖαι ευθυς straight; directly
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
κρίσεις κρισις decision; judgment
σου σου of you; your
ἀληθιναί αληθινος truthful; true
3:27
וּ֠ û וְ and
מִֽתְכַּנְּשִׁין mˈiṯkannᵊšîn כנשׁ assemble
אֲחַשְׁדַּרְפְּנַיָּ֞א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap
סִגְנַיָּ֣א siḡnayyˈā סְגַן prefect
וּ û וְ and
פַחֲוָתָא֮ faḥᵃwāṯā פֶּחָה governor
וְ wᵊ וְ and
הַדָּבְרֵ֣י haddovrˈê הַדָּבַר companion
מַלְכָּא֒ malkˌā מֶלֶךְ king
חָזַ֣יִן ḥāzˈayin חזה see
לְ lᵊ לְ to
גֻבְרַיָּ֣א ḡuvrayyˈā גְּבַר man
אִלֵּ֡ךְ ʔillˈēḵ אִלֵּךְ these
דִּי֩ dˌî דִּי [relative]
לָֽא־ lˈā- לָא not
שְׁלֵ֨ט šᵊlˌēṭ שׁלט rule
נוּרָ֜א nûrˈā נוּר fire
בְּ bᵊ בְּ in
גֶשְׁמְהֹ֗ון ḡešmᵊhˈôn גְּשֵׁם body
וּ û וְ and
שְׂעַ֤ר śᵊʕˈar שְׂעַר hair
רֵֽאשְׁהֹון֙ rˈēšhôn רֵאשׁ head
לָ֣א lˈā לָא not
הִתְחָרַ֔ךְ hiṯḥārˈaḵ חרך burn
וְ wᵊ וְ and
סָרְבָּלֵיהֹ֖ון sorbālêhˌôn סַרְבָּל trousers
לָ֣א lˈā לָא not
שְׁנֹ֑ו šᵊnˈô שׁנה be different
וְ wᵊ וְ and
רֵ֣יחַ rˈêₐḥ רֵיחַ smell
נ֔וּר nˈûr נוּר fire
לָ֥א lˌā לָא not
עֲדָ֖ת ʕᵃḏˌāṯ עדה go
בְּהֹֽון׃ bᵊhˈôn בְּ in
3:27. et congregati satrapae magistratus et iudices et potentes regis contemplabantur viros illos quoniam nihil potestatis habuisset ignis in corporibus eorum et capillus capitis eorum non esset adustus et sarabara eorum non fuissent inmutata et odor ignis non transisset per eos
And the nobles, and the magistrates, and the judges, and the great men of the king, being gathered together, considered these men, that the fire had no power on their bodies, and that not a hair of their head had been singed, nor their garments altered, nor the smell of the fire had passed on them.
3:27. And when the governors, and the magistrates, and the judges, and the powerful of the king had gathered together, they considered these men because the fire had no power against their bodies, and not a hair of their head had been scorched, and their pants had not been affected, and the smell of the fire had not passed onto them.
3:27. And the princes, governors, and captains, and the king’s counsellers, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.
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Adam Clarke: Commentary on the Bible - 1831
3:27: Upon whose bodies the fire had no power - The heathens boasted that their priests could walk on burning coals unhurt; and Virgil mentions this of the priests of Apollo of Soracte: -
Summe Deum, sancti custos Soractis Apollo!
Quem primi colimus, cui pineus ardor acervo
Pascitur; et medium, freti pietate, per ignem
Cultores multa premimus vestigia pruna.
Virg. Aen. 11:785.
O Phoebus, guardian of Soracte's woods
And shady hills; a god above the gods;
To whom our natives pay the rites divine,
And burn whole crackling groves of hallowed pine;
Walk through the fire in honor of thy name,
Unhurt, unsinged, and sacred from the flame.
Pitts.
But Varro tells us that they anointed the soles of their feet with a species of unguent that preserved them from being burnt. Very lately a female showed many feats of this kind, putting red hot iron upon her arms, breasts, etc., and passing it over her hair without the slightest inconvenience; but in the case of the three Hebrews all was supernatural, and the king and his officers well knew it.
Albert Barnes: Notes on the Bible - 1834
3:27: And the princes, governors, and captains - Notes, Dan 3:3.
And the king's counselors - Notes, Dan 3:24.
Being gathered together, saw these men - There could be no mistake about the reality of the miracle. They came out as they were cast in. There could have been no trick, no art, no legerdemain, by which they could have been preserved and restored. If the facts occurred as they are stated here, then there can be no doubt that this was a real miracle.
Upon whose bodies the fire had no power - That is, the usual power of fire on the human body was pRev_ented.
Nor was a hair of their head singed - That which would be most likely to have burned. The design is to show that the fire had produced absolutely no effect on them.
Neither were their coats changed - On the word "coats," see the notes at Dan 3:21. The word "changed" means that there was no change caused by the fire either in their color or their texture.
Nor the smell of fire had passed on them - Not the slightest effect had been produced by the fire; not even so much as to occasion the smell caused by fire when cloth is singed or burned. Perhaps, however, sulphur or pitch had been used in heating the furnace; and the idea may be, that their preservation had been so entire, that not even the smell of the smoke caused by those combustibles could be perceived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:27: the princes: Dan 3:2, Dan 3:3; Sa1 17:46, Sa1 17:47; Kg2 19:19; Psa 83:18, Psa 96:7-9; Isa 26:11; Act 2:6-12, Act 26:26
upon: Isa 43:2; Heb 11:34
nor was: This miraculous manifestation of Divine power was witnessed by the court and the nation, and was felt as a just punishment on the transgressors, and a signal display of mercy to Shadrach, Meshach, and Abednego, which should operate on all believers to similar acts of faith and confidence in the Lord. Mat 10:30; Luk 21:17, Luk 21:18; Act 27:34
John Gill
3:27 And the princes, governors, and captains, and the king's counsellors, being gathered together,.... Either by the order of the king, or of their own accord, to see the miracle that was wrought:
saw these men; saw them walking in the furnace, saw them come out of it at the king's call, and saw them when they were out, and examined them thoroughly; so that they had ocular demonstration, full proof and conviction, of the truth of what was done:
upon whose bodies the fire had no power; to blister, scorch, burn, and consume them, as it has usually over the bodies of men, or any creature:
nor was an hair of their head singed; which is easily done with the weakest flame; and this must be understood of the hair of their eyebrows and beards also; see Lk 21:18,
neither were their coats changed; neither the substance, nor form, nor colour of them, but were just as they were when cast into the furnace; the same holds good of all their other garments, their interior ones, with their turbants, shoes, and stockings:
nor the smell of the fire had passed on them; as will upon persons that stay at any time in a place where there is much fire and smoke; and especially where much combustible things are burnt, as pitch, sulphur, and the like, as in furnaces; and very probably in this, which had been so vehemently heated; and yet there was no smell of it on their garments; all which serve to make the miracle the more wonderful.
Robert Jamieson, A. R. Fausset and David Brown
3:27 nor . . . an hair-- (Lk 12:7; Lk 21:18).
fire had no power--fulfilling Is 43:2; compare Heb 11:34. God alone is a "consuming fire" (Heb 12:29).
nor . . . smell of fire--compare spiritually, Th1 5:22.
3:273:27: զի արդա՛ր ես յամենայնի զոր ածեր ՚ի վերայ մեր, եւ ամենայն գործք քո ճշմարիտ են. եւ ուղի՛ղ են ճանապարհք քո, եւ ամենայն դատաստանք քո ճշմարտութիւն։
27 որովհետեւ դու արդար ես այն ամենի մէջ, որ բերեցիր մեզ վրայ, քո բոլոր գործերը ճշմարիտ են, քո ճանապարհները՝ ուղիղ, եւ քո բոլոր դատաստանները՝ արդար.
27 Կուսակալները, նախարարները, կառավարիչներն ու թագաւորին խորհրդականները հաւաքուեցան եւ տեսան այս մարդիկը, որոնց մարմիններուն վրայ կրակը ամենեւին ազդած չէր ու անոնց գլխուն մէկ մազը խանձած չէր ու անոնց անդրավարտիքները գոյներնին նետած չէին, անոնց վրայ կրակին հոտն անգամ չկար։
զի արդար ես յամենայնի զոր ածեր ի վերայ մեր, եւ ամենայն գործք քո ճշմարիտ են. եւ ուղիղ են ճանապարհք քո, եւ ամենայն դատաստանք քո ճշմարտութիւն:

3:27: զի արդա՛ր ես յամենայնի զոր ածեր ՚ի վերայ մեր, եւ ամենայն գործք քո ճշմարիտ են. եւ ուղի՛ղ են ճանապարհք քո, եւ ամենայն դատաստանք քո ճշմարտութիւն։
27 որովհետեւ դու արդար ես այն ամենի մէջ, որ բերեցիր մեզ վրայ, քո բոլոր գործերը ճշմարիտ են, քո ճանապարհները՝ ուղիղ, եւ քո բոլոր դատաստանները՝ արդար.
27 Կուսակալները, նախարարները, կառավարիչներն ու թագաւորին խորհրդականները հաւաքուեցան եւ տեսան այս մարդիկը, որոնց մարմիններուն վրայ կրակը ամենեւին ազդած չէր ու անոնց գլխուն մէկ մազը խանձած չէր ու անոնց անդրավարտիքները գոյներնին նետած չէին, անոնց վրայ կրակին հոտն անգամ չկար։
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3:273:27 Ибо праведен Ты во всем, что соделал с нами, и все дела Твои истинны и пути Твои правы, и все суды Твои истинны.
3:28 καὶ και and; even κρίματα κριμα judgment ἀληθείας αληθεια truth ἐποίησας ποιεω do; make κατὰ κατα down; by πάντα πας all; every ἃ ος who; what ἐπήγαγες επαγω instigate; bring on ἡμῖν ημιν us καὶ και and; even ἐπὶ επι in; on τὴν ο the πόλιν πολις city σου σου of you; your τὴν ο the ἁγίαν αγιος holy τὴν ο the τῶν ο the πατέρων πατηρ father ἡμῶν ημων our Ιερουσαλημ ιερουσαλημ Jerusalem διότι διοτι because; that ἐν εν in ἀληθείᾳ αληθεια truth καὶ και and; even κρίσει κρισις decision; judgment ἐποίησας ποιεω do; make πάντα πας all; every ταῦτα ουτος this; he διὰ δια through; because of τὰς ο the ἁμαρτίας αμαρτια sin; fault ἡμῶν ημων our
3:28 עָנֵ֨ה ʕānˌē ענה answer נְבֽוּכַדְנֶצַּ֜ר nᵊvˈûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say בְּרִ֤יךְ bᵊrˈîḵ ברך bless אֱלָהֲהֹון֙ ʔᵉlāhᵃhôn אֱלָהּ god דִּֽי־ dˈî- דִּי [relative] שַׁדְרַ֤ךְ šaḏrˈaḵ שַׁדְרַךְ Shadrach מֵישַׁךְ֙ mêšaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֔ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego דִּֽי־ dˈî- דִּי [relative] שְׁלַ֤ח šᵊlˈaḥ שׁלח send מַלְאֲכֵהּ֙ malʔᵃḵˌēh מַלְאַךְ angel וְ wᵊ וְ and שֵׁיזִ֣ב šêzˈiv יזב save לְ lᵊ לְ to עַבְדֹ֔והִי ʕavᵊḏˈôhî עֲבֵד servant דִּ֥י dˌî דִּי [relative] הִתְרְחִ֖צוּ hiṯrᵊḥˌiṣû רחץ trust עֲלֹ֑והִי ʕᵃlˈôhî עַל upon וּ û וְ and מִלַּ֤ת millˈaṯ מִלָּה word מַלְכָּא֙ malkˌā מֶלֶךְ king שַׁנִּ֔יו šannˈiʸw שׁנה be different וִ wi וְ and יהַ֣בוּ yhˈavû יהב give גֶשְׁמְהֹ֗וןגשׁמיהון *ḡešmᵊhˈôn גְּשֵׁם body דִּ֠י dˌî דִּי [relative] לָֽא־ lˈā- לָא not יִפְלְח֤וּן yiflᵊḥˈûn פלח serve וְ wᵊ וְ and לָֽא־ lˈā- לָא not יִסְגְּדוּן֙ yisgᵊḏûn סגד bow לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֱלָ֔הּ ʔᵉlˈāh אֱלָהּ god לָהֵ֖ן lāhˌēn לָהֵן but לֵ lē לְ to אלָֽהֲהֹֽון׃ ʔlˈāhᵃhˈôn אֱלָהּ god
3:28. et erumpens Nabuchodonosor ait benedictus Deus eorum Sedrac videlicet Misac et Abdenago qui misit angelum suum et eruit servos suos quia crediderunt in eo et verbum regis inmutaverunt et tradiderunt corpora sua ne servirent et ne adorarent omnem deum excepto Deo suoThen Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his angel, and delivered his servants that believed in him: and they changed the king's word, and delivered up their bodies, that they might not serve nor adore any god except their own God.
3:28. Then Nebuchadnezzar, bursting out, said, “Blessed is their God, the God of Shadrach, Meshach, and Abednego, who sent his angel and rescued his servants who believed in him. And they altered the verdict of the king, and they delivered up their bodies, so that they would not serve or adore any god except their God.
3:28. [Then] Nebuchadnezzar spake, and said, Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
28. Nebuchadnezzar spake and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.
3:27 KJV [4] For thou art righteous in all the things that thou hast done to us: yea, true are all thy works, thy ways are right, and all thy judgments truth:
3:27 Ибо праведен Ты во всем, что соделал с нами, и все дела Твои истинны и пути Твои правы, и все суды Твои истинны.
3:28
καὶ και and; even
κρίματα κριμα judgment
ἀληθείας αληθεια truth
ἐποίησας ποιεω do; make
κατὰ κατα down; by
πάντα πας all; every
ἃ ος who; what
ἐπήγαγες επαγω instigate; bring on
ἡμῖν ημιν us
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
σου σου of you; your
τὴν ο the
ἁγίαν αγιος holy
τὴν ο the
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
Ιερουσαλημ ιερουσαλημ Jerusalem
διότι διοτι because; that
ἐν εν in
ἀληθείᾳ αληθεια truth
καὶ και and; even
κρίσει κρισις decision; judgment
ἐποίησας ποιεω do; make
πάντα πας all; every
ταῦτα ουτος this; he
διὰ δια through; because of
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ἡμῶν ημων our
3:28
עָנֵ֨ה ʕānˌē ענה answer
נְבֽוּכַדְנֶצַּ֜ר nᵊvˈûḵaḏneṣṣˈar נְבוּכַדְנֶצַּר Nebuchadnezzar
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
בְּרִ֤יךְ bᵊrˈîḵ ברך bless
אֱלָהֲהֹון֙ ʔᵉlāhᵃhôn אֱלָהּ god
דִּֽי־ dˈî- דִּי [relative]
שַׁדְרַ֤ךְ šaḏrˈaḵ שַׁדְרַךְ Shadrach
מֵישַׁךְ֙ mêšaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֔ו ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
דִּֽי־ dˈî- דִּי [relative]
שְׁלַ֤ח šᵊlˈaḥ שׁלח send
מַלְאֲכֵהּ֙ malʔᵃḵˌēh מַלְאַךְ angel
וְ wᵊ וְ and
שֵׁיזִ֣ב šêzˈiv יזב save
לְ lᵊ לְ to
עַבְדֹ֔והִי ʕavᵊḏˈôhî עֲבֵד servant
דִּ֥י dˌî דִּי [relative]
הִתְרְחִ֖צוּ hiṯrᵊḥˌiṣû רחץ trust
עֲלֹ֑והִי ʕᵃlˈôhî עַל upon
וּ û וְ and
מִלַּ֤ת millˈaṯ מִלָּה word
מַלְכָּא֙ malkˌā מֶלֶךְ king
שַׁנִּ֔יו šannˈiʸw שׁנה be different
וִ wi וְ and
יהַ֣בוּ yhˈavû יהב give
גֶשְׁמְהֹ֗וןגשׁמיהון
*ḡešmᵊhˈôn גְּשֵׁם body
דִּ֠י dˌî דִּי [relative]
לָֽא־ lˈā- לָא not
יִפְלְח֤וּן yiflᵊḥˈûn פלח serve
וְ wᵊ וְ and
לָֽא־ lˈā- לָא not
יִסְגְּדוּן֙ yisgᵊḏûn סגד bow
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אֱלָ֔הּ ʔᵉlˈāh אֱלָהּ god
לָהֵ֖ן lāhˌēn לָהֵן but
לֵ lē לְ to
אלָֽהֲהֹֽון׃ ʔlˈāhᵃhˈôn אֱלָהּ god
3:28. et erumpens Nabuchodonosor ait benedictus Deus eorum Sedrac videlicet Misac et Abdenago qui misit angelum suum et eruit servos suos quia crediderunt in eo et verbum regis inmutaverunt et tradiderunt corpora sua ne servirent et ne adorarent omnem deum excepto Deo suo
Then Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his angel, and delivered his servants that believed in him: and they changed the king's word, and delivered up their bodies, that they might not serve nor adore any god except their own God.
3:28. Then Nebuchadnezzar, bursting out, said, “Blessed is their God, the God of Shadrach, Meshach, and Abednego, who sent his angel and rescued his servants who believed in him. And they altered the verdict of the king, and they delivered up their bodies, so that they would not serve or adore any god except their God.
3:28. [Then] Nebuchadnezzar spake, and said, Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:28: Blessed be the God of Shadrach, etc. - Here is a noble testimony from a heathen. And what produced it? The intrepidly pious conduct of these three noble Jews. Had they been time-servers, the name of the true God had not been known in Babylon. What honor does the Lord put on them that are steadfast in the faith!
Albert Barnes: Notes on the Bible - 1834
3:28: Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach ... - On the characteristic of mind thus evinced by this monarch, see the notes and practical remarks at Dan 2:46-47.
Who hath sent his angel - This proves that the king regarded this mysterious fourth personage as an angel, and that he used the phrase Dan 3:25 "is like the son of God" only in that sense. That an angel should be employed on an embassage of this kind, we have seen, is in accordance with the current statements of the Scriptures. Compare "Excursus I." to Prof. Stuart "on the Apocalypse." See also Luk 1:11-20, Luk 1:26-38; Mat 1:20-21; Mat 2:13, Mat 2:19-20; Mat 4:11; Mat 18:10; Act 12:7-15; Gen 32:1-2; Kg2 6:17; Exo 14:19; Exo 23:20; Exo 33:2; Num 20:16; Jos 5:13; Isa 63:9; Dan 10:5-13, Dan 10:20-21; Dan 12:1.
And have changed the king's word - That is, his purpose or command. Their conduct, and the Divine protection in consequence of their conduct, had had the effect wholly to change his purpose toward them. He had resolved to destroy them; he now resolved to honor them. This is referred to by the monarch himself as a remarkable result, as indeed it was - that an Eastern despot, who had resolved on the signal punishment of any of his subjects, should be so entirety changed in his purposes toward them.
And yielded their bodies - The Greek adds here εἰς πῦρ eis pur - "to the fire." So the Arabic. This is doubtless the sense of the passage. The meaning is, that rather than bow clown to worship gods which they regarded as no gods; rather than violate their consciences, and do wrong, they had preferred to be cast into the flames, committing themselves to the protection of God. It is implied here that they had done this voluntarily, and that they might easily have avoided it if they had chosen to obey the king. He had given them time to deliberate on the subject Dan 3:14-15, and he knew that they had resolved to pursue the course which they did from principle, no matter what might be the results Dan 3:16-18. This strength of principle - this obedience to the dictates of conscience - this determination not to do wrong at any hazard - he could not but respect; and this is a remarkable instance to show that a firm and steady course in doing what is right will command the respect of even wicked men. This monarch, with all his pride, and haughtiness, and tyranny, had not a few generous qualities, and some of the finest illustrations of human nature were furnished by him.
That they might not serve nor worship any god, except their own God - They gave up their bodies to the flame rather than do this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:28: Blessed: Dan 2:47, Dan 4:34, Dan 6:26; Gen 9:26; Ezr 1:3, Ezr 7:23-28
hath sent: Dan 3:25, Dan 6:22, Dan 6:23; Gen 19:15, Gen 19:16; Ch2 32:21; Psa 34:7, Psa 34:8, Psa 103:20; Isa 37:36; Act 5:19, Act 12:7-11; Heb 1:14
that trusted: Ch1 5:20; Ch2 20:20; Psa 22:4, Psa 22:5, Psa 33:18, Psa 33:21, Psa 34:22, Psa 62:8, Psa 84:11, Psa 84:12; Psa 146:5, Psa 146:6, Psa 147:11; Isa 26:3, Isa 26:4; Jer 17:7, Jer 17:8; Co2 1:9, Co2 1:10; Eph 1:12, Eph 1:13; Pe1 1:21
and have: Ezr 6:11; Act 4:19
yielded: Rom 12:1, Rom 14:7, Rom 14:8; Phi 1:20; Heb 11:37; Rev 12:11
serve: Dan 3:16-18; Exo 20:5; Mat 4:10
Carl Friedrich Keil and Franz Delitzsch
3:28
The impression made by this event on Nebuchadnezzar.
The marvellous deliverance of the three from the flames of the furnace produced such an impression on Nebuchadnezzar, that he changed his earlier and humbler judgment (Dan 3:15) regarding the God of the Jews, and spoke now in praise of the might of this God. For at the same time he not only openly announced that He had saved (Dan 3:28) His servants, but also by an edict, issued to all the peoples of his kingdom, he forbade on pain of death the doing of any dishonour to the God of the Jews (Dan 3:29). Nebuchadnezzar, however, did not turn to the true God. He neither acknowledged Jehovah as the only, or the alone true God, nor did he command Him to be worshipped. He only declared Him to be a God who is able to save His servants as no other could, and merely forbade the despising and reviling of this God. Whoever speaks שׁלה, that which is erroneous or unjust, against the God of Shadrach, etc., shall be put to death. שׁלה, from שׁלה, to err, to commit a fault, is changed in the Keri into שׁלוּ, which occurs in Dan 6:5 and Ezra 4:22, and in the Targg.; but without sufficient ground, since with other words both forms are found together, e.g., ארמלא, vidua, with ארמלוּ, viduitas. According to this, שׁלוּ in abstr. means the error; שׁלה in concr., the erroneous. Hitz. finds the command partly too narrow, partly quite unsuitable, because an error, a simple oversight, should find pardon as soon as possible. But the distinction between a fault arising from mistake and one arising from a bad intention does not accord with the edict of an Oriental despot, which must be in decided terms, so that there may be no room in cases of transgression for an appeal to a mere oversight. Still less importance is to be attached to the objection that the carrying out of the command may have had its difficulties. but by such difficulties the historical character of the narrative is not brought under suspicion. As the Chaldeans in this case had watched the Jews and accused them of disobedience, so also could the Jews scattered throughout the kingdom bring before the tribunal the heathen who blasphemed their God.
Dan 3:29-30
Regarding the collocation of the words עם אמּה ו, see under Dan 3:4; and regarding the Nymid@fha and the threatened punishment, see under Dan 2:5. כּדּנה we regard, with the lxx, Theodot., Vulg., and old interpreters, as a fem. adverbial: οὕτως, ita, as it occurs in Dan 2:10; Ezra 5:7, and Jer 10:11. The interpreting it as masculine, as this God, does not correspond with the heathen consciousness of God, to which a God perceptible by sight was more appropriate than a God invisible (Kran.). The history concludes (Dan 3:30) with the remark that Nebuchadnezzar now regarded the three men with the greatest favour. In what way he manifested his regard for them is not stated, inasmuch as this is not necessary to the object of the narrative. הצלח with ל, to give to any one happiness, prosperity, to cause him to be fortunate.
If we attentively consider the import of this narrative in its bearing on the history of the kingdom of God, we learn how the true worshippers of the Lord under the dominion of the world-power could and would come into difficulties, imperilling life, between the demands of the lords of this world and the duties they owe to God. But we also learn, that if in these circumstances they remain faithful to their God, they will in a wonderful manner be protected by Him; while He will reveal His omnipotence so gloriously, that even the heathen world-rulers will be constrained to recognise their God and to give Him glory.
Geneva 1599
3:28 [Then] Nebuchadnezzar spake, and said, (m) Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
(m) He was moved by the greatness of the miracle to praise God, but his heart was not touched. And here we see that miracles are not sufficient to convert men to God, but that doctrine most chiefly be joined with them, without which there can be no faith.
John Gill
3:28 Then Nebuchadnezzar spake and said,.... In the presence of his princes and prime ministers of state, and made the following confession, to the praise and glory of the true God; which was extorted from him at this time through the force of conviction; for it does not appear to be a thorough conversion; nor did he relinquish his gods, and the worship of them:
blessed be the God of Shadrach, Meshach, and Abednego; he does not call him his God, but theirs, as he had called him the God of Daniel before, Dan 2:47,
who hath sent his angel, and delivered his servants that trusted in him; the fourth man he saw in the furnace he now calls an angel of God; for the Heathens had notions of some being the messengers of the gods: this seems to favour the sense of those who think an angel is designed by the fourth person; though it does not follow that a created one must be meant; for it may be understood of the Angel of God's presence, the uncreated Angel, Jesus Christ; who, being sent by his divine Father; came and delivered these three persons from being consumed in the fire, who had in so strong a manner expressed their confidence in God, which the king now remembers and observes; see Dan 3:17,
and have changed the king's word; made it null and void, refused to obey it, knowing it was their duty to obey God rather than man; so that the king was forced to change his word, and, instead of obliging them to worship his image, blesses their God:
and yielded their bodies; freely gave them up, without any resistance, into the hands of those who were ordered by the king to take and bind them, and cast them into the furnace, to which also they readily yielded themselves: so the Septuagint and Arabic versions add, "to the fire",
that they might not serve nor worship any god except their own God; they chose rather to deliver up themselves to death, to be burnt in a furnace, than to serve any other god than the God of Israel; such was their constancy and firmness of mind; such their attachment to the true God, and their faithfulness to him.
Robert Jamieson, A. R. Fausset and David Brown
3:28 In giving some better traits in Nebuchadnezzar's character, Daniel agrees with Jer 39:11; Jer 42:12.
changed the king's word--have made the king's attempt to coerce into obedience vain. Have set aside his word (so "alter . . . word," Ezra 6:11) from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his (Acts 5:29).
yielded . . . bodies--namely, to the fire.
not serve--by sacrificing.
nor worship--by prostration of the body. Decision for God at last gains the respect even of the worldly (Prov 16:7).
3:283:28: Եւ իրաւունս ճշմարտութեան արարեր ըստ ամենայնի զոր արարեր մեզ, եւ քաղաքին սրբոյ հարցն մերոց Երուսաղեմի։ Զի ճշմարտութեամբ եւ յիրաւի՛ ածեր զայս ամենայն վասն մեղաց մերոց.
28 դու ըստ ամենայնի արդար արեցիր այն, ինչ արեցիր մեր եւ մեր հայրերի սուրբ քաղաք Երուսաղէմի նկատմամբ, որովհետեւ ճշմարտութեամբ եւ արդար կերպով արեցիր այս բոլորը մեր մեղքերի պատճառով,
28 Նաբուգոդոնոսոր ըսաւ. «Օրհնեալ ըլլայ Սեդրաքին, Միսաքին ու Աբեդնագովին Աստուածը, որ իր հրեշտակը ղրկեց ու իր ծառաները ազատեց. վասն զի անոր ապաւինելով՝ թագաւորին խօսքը անարգեցին ու իրենց մարմինները կրակի տուին, որպէս զի իրենց Աստուծմէն զատ ուրիշ Աստուծոյ մը ծառայութիւն ու երկրպագութիւն չընեն։
Եւ իրաւունս ճշմարտութեան արարեր ըստ ամենայնի, զոր արարեր մեզ եւ քաղաքին սրբոյ հարցն մերոց Երուսաղեմի:

3:28: Եւ իրաւունս ճշմարտութեան արարեր ըստ ամենայնի զոր արարեր մեզ, եւ քաղաքին սրբոյ հարցն մերոց Երուսաղեմի։ Զի ճշմարտութեամբ եւ յիրաւի՛ ածեր զայս ամենայն վասն մեղաց մերոց.
28 դու ըստ ամենայնի արդար արեցիր այն, ինչ արեցիր մեր եւ մեր հայրերի սուրբ քաղաք Երուսաղէմի նկատմամբ, որովհետեւ ճշմարտութեամբ եւ արդար կերպով արեցիր այս բոլորը մեր մեղքերի պատճառով,
28 Նաբուգոդոնոսոր ըսաւ. «Օրհնեալ ըլլայ Սեդրաքին, Միսաքին ու Աբեդնագովին Աստուածը, որ իր հրեշտակը ղրկեց ու իր ծառաները ազատեց. վասն զի անոր ապաւինելով՝ թագաւորին խօսքը անարգեցին ու իրենց մարմինները կրակի տուին, որպէս զի իրենց Աստուծմէն զատ ուրիշ Աստուծոյ մը ծառայութիւն ու երկրպագութիւն չընեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:283:28 Ты совершил истинные суды во всем, что навел на нас и на святый град отцов наших Иерусалим, потому что по истине и по суду навел Ты все это на нас за грехи наши.
3:29 ὅτι οτι since; that ἡμάρτομεν αμαρτανω sin ἐν εν in πᾶσι πας all; every καὶ και and; even ἠνομήσαμεν ανομεω distance; keep distance ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἐξημάρτομεν εξαμαρτανω in πᾶσι πας all; every καὶ και and; even τῶν ο the ἐντολῶν εντολη direction; injunction τοῦ ο the νόμου νομος.1 law σου σου of you; your οὐχ ου not ὑπηκούσαμεν υπακουω listen to
3:29 וּ û וְ and מִנִּי֮ minnˈî מִן from שִׂ֣ים śˈîm שׂים place טְעֵם֒ ṭᵊʕˌēm טְעֵם sense דִּי֩ dˌî דִּי [relative] כָל־ ḵol- כֹּל whole עַ֨ם ʕˌam עַם people אֻמָּ֜ה ʔummˈā אֻמָּה nation וְ wᵊ וְ and לִשָּׁ֗ן liššˈān לִשָּׁן tongue דִּֽי־ dˈî- דִּי [relative] יֵאמַ֤ר yēmˈar אמר say שָׁלוּ֙שׁלה *šālˌû שָׁלוּ negligence עַ֣ל ʕˈal עַל upon אֱלָהֲהֹ֗ון ʔᵉlāhᵃhˈôn אֱלָהּ god דִּֽי־ dˈî- דִּי [relative] שַׁדְרַ֤ךְ šaḏrˈaḵ שַׁדְרַךְ Shadrach מֵישַׁךְ֙ mêšaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֣ד נְגֹ֔וא ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego הַדָּמִ֣ין haddāmˈîn הַדָּם limb יִתְעֲבֵ֔ד yiṯʕᵃvˈēḏ עבד do וּ û וְ and בַיְתֵ֖הּ vayᵊṯˌēh בַּיִת house נְוָלִ֣י nᵊwālˈî נְוָלוּ dunghill יִשְׁתַּוֵּ֑ה yištawwˈē שׁוה be equal כָּ kā כְּ like ל־ l- לְ to קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite דִּ֣י dˈî דִּי [relative] לָ֤א lˈā לָא not אִיתַי֙ ʔîṯˌay אִיתַי existence אֱלָ֣ה ʔᵉlˈā אֱלָהּ god אָחֳרָ֔ן ʔoḥᵒrˈān אָחֳרָן another דִּֽי־ dˈî- דִּי [relative] יִכֻּ֥ל yikkˌul יכל be able לְ lᵊ לְ to הַצָּלָ֖ה haṣṣālˌā נצל save כִּ ki כְּ like דְנָֽה׃ ḏᵊnˈā דְּנָה this
3:29. a me ergo positum est hoc decretum ut omnis populus et tribus et lingua quaecumque locuta fuerit blasphemiam contra Deum Sedrac Misac et Abdenago dispereat et domus eius vastetur neque enim est Deus alius qui possit ita salvareBy me, therefore, this decree is made: That every people, tribe, and tongue, which shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, shall be destroyed, and their houses laid waste: for there is no other God that can save in this manner.
3:29. Therefore, this decree is established by me: that every people, tribe, and language, whenever they have spoken blasphemy against the God of Shadrach, Meshach, and Abednego, will perish and their homes will be destroyed. For there is no other God who is able to save in this way.”
3:29. Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.
29. Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dung-hill: because there is no other god that is able to deliver after this sort.
3:28 KJV [5] In all the things that thou hast brought upon us, and upon the holy city of our fathers, even Jerusalem, thou hast executed true judgment: for according to truth and judgment didst thou bring all these things upon us because of our sins:
3:28 Ты совершил истинные суды во всем, что навел на нас и на святый град отцов наших Иерусалим, потому что по истине и по суду навел Ты все это на нас за грехи наши.
3:29
ὅτι οτι since; that
ἡμάρτομεν αμαρτανω sin
ἐν εν in
πᾶσι πας all; every
καὶ και and; even
ἠνομήσαμεν ανομεω distance; keep distance
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
ἐξημάρτομεν εξαμαρτανω in
πᾶσι πας all; every
καὶ και and; even
τῶν ο the
ἐντολῶν εντολη direction; injunction
τοῦ ο the
νόμου νομος.1 law
σου σου of you; your
οὐχ ου not
ὑπηκούσαμεν υπακουω listen to
3:29
וּ û וְ and
מִנִּי֮ minnˈî מִן from
שִׂ֣ים śˈîm שׂים place
טְעֵם֒ ṭᵊʕˌēm טְעֵם sense
דִּי֩ dˌî דִּי [relative]
כָל־ ḵol- כֹּל whole
עַ֨ם ʕˌam עַם people
אֻמָּ֜ה ʔummˈā אֻמָּה nation
וְ wᵊ וְ and
לִשָּׁ֗ן liššˈān לִשָּׁן tongue
דִּֽי־ dˈî- דִּי [relative]
יֵאמַ֤ר yēmˈar אמר say
שָׁלוּ֙שׁלה
*šālˌû שָׁלוּ negligence
עַ֣ל ʕˈal עַל upon
אֱלָהֲהֹ֗ון ʔᵉlāhᵃhˈôn אֱלָהּ god
דִּֽי־ dˈî- דִּי [relative]
שַׁדְרַ֤ךְ šaḏrˈaḵ שַׁדְרַךְ Shadrach
מֵישַׁךְ֙ mêšaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֣ד נְגֹ֔וא ʕᵃvˈēḏ nᵊḡˈô עֲבֵד נְגֹו Abed-Nego
הַדָּמִ֣ין haddāmˈîn הַדָּם limb
יִתְעֲבֵ֔ד yiṯʕᵃvˈēḏ עבד do
וּ û וְ and
בַיְתֵ֖הּ vayᵊṯˌēh בַּיִת house
נְוָלִ֣י nᵊwālˈî נְוָלוּ dunghill
יִשְׁתַּוֵּ֑ה yištawwˈē שׁוה be equal
כָּ kā כְּ like
ל־ l- לְ to
קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite
דִּ֣י dˈî דִּי [relative]
לָ֤א lˈā לָא not
אִיתַי֙ ʔîṯˌay אִיתַי existence
אֱלָ֣ה ʔᵉlˈā אֱלָהּ god
אָחֳרָ֔ן ʔoḥᵒrˈān אָחֳרָן another
דִּֽי־ dˈî- דִּי [relative]
יִכֻּ֥ל yikkˌul יכל be able
לְ lᵊ לְ to
הַצָּלָ֖ה haṣṣālˌā נצל save
כִּ ki כְּ like
דְנָֽה׃ ḏᵊnˈā דְּנָה this
3:29. a me ergo positum est hoc decretum ut omnis populus et tribus et lingua quaecumque locuta fuerit blasphemiam contra Deum Sedrac Misac et Abdenago dispereat et domus eius vastetur neque enim est Deus alius qui possit ita salvare
By me, therefore, this decree is made: That every people, tribe, and tongue, which shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, shall be destroyed, and their houses laid waste: for there is no other God that can save in this manner.
3:29. Therefore, this decree is established by me: that every people, tribe, and language, whenever they have spoken blasphemy against the God of Shadrach, Meshach, and Abednego, will perish and their homes will be destroyed. For there is no other God who is able to save in this way.”
3:29. Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God. 29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. 30 Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.
The strict observations that were made, super visum corporis--on inspecting their bodies, by the princes and governors, and all the great men who were present upon this public occasion, and who could not be supposed partial in favour of the confessors, contributed much to the clearing of this miracle and the magnifying of the power and grace of God in it. That indeed a notable miracle has been done is manifest, and we cannot deny it, Acts iv. 16. Let us now see what effect it had upon Nebuchadnezzar.
I. He gives glory to the God of Israel as a God able and ready to protect his worshippers (v. 28): "Blessed be the God of Shadrach, Meshach, and Abednego. Let him have the honour both of the faithful allegiance which his subjects bear to him and the powerful protection he grants to them, neither of which can be paralleled by any other nation and their gods." The king does himself acknowledge and adore him, and thinks it is fit that he should be acknowledged and adored by all. Blessed be thee God of Shadrach. Note, God can extort confessions of his blessedness even from those that have been ready to curse him to his face. 1. He gives him the glory of his power, that he was able to protect his worshippers against the most mighty and malign ant enemies: There is no other God that can deliver after this sort (v. 29), no, not this golden image which he had set up. For this reason there was no other god that obliged his worshippers to cleave to him only, and to suffer death rather than worship any other, as the God of Israel did, for they could not engage to bear them out in so doing, as he could. If God can work such deliverance as no other can, he may demand such obedience as no other may. 2. He gives him the glory of his goodness, that he was ready to do it (v. 28): He has sent his angel and delivered his servants. Bel could not save his worshippers from being burnt at the mouth of the furnace, but the God of Israel saved his from being burnt when they were cast into the midst of the furnace because they refused to worship any other god. By this Nebuchadnezzar was plainly given to understand that all the great success which he had had, and should yet have, against the people of Israel, which he gloried in, as he had therein overpowered the God of Israel, was owing purely to their sin: if the body of that nation had faithfully adhered to their own God and the worship of him only, as these three men did, they would all have been delivered out of his hand as these three men were. And this was a necessary instruction for him at this time.
II. He applauds the constancy of these three men in their religion, and describes it to their honour, v. 28. Though he is not himself persuaded to own their God for his and to worship him, because, if he do so, he knows he must worship him only and renounce all others, and he calls him the God of Shadrach, not my God, yet he commends them for cleaving to him, and not serving nor worshipping any other God but their own. Note, There are many who are not religious themselves, and yet will own that those are clearly in the right that are religious and are stedfast in their religion. Though they are not themselves persuaded to close with it, they will commend those who, having closed with it, cleave to it. If men have given up their names to that God who will alone be served, let them keep to their principles, and serve him only, whatever it cost them. Such a constancy in the true religion will turn to men's praise, even among those that are without, when unsteadiness, treachery, and double dealing, are what all men will cry shame on. He commends them that they did this, 1. With a generous contempt of their lives, which they valued not, in comparison with the favour of God and the testimony of a good conscience. The yielded their own bodies to be cast into the fiery furnace rather than they would not only not forsake their God, but not affront him, by once paying that homage to any other which is due to him alone. Note, Those shall have their praise, if not of men, yet of God, who prefer their souls before their bodies, and will rather lose their lives than forsake their God. Those know not the worth and value of religion who do not think it worth suffering for. 2. They did it with a glorious contradiction to their prince: They changed the king's word, that is, they were contrary to it, and thereby put contempt upon both his precepts and threatenings, and made him repent and revoke both. Note, Even kings themselves must own that, when their commands are contrary to the commands of God, he is to be obeyed and not they. (3.) They did it with a gracious confidence in their God. They trusted in him that he would stand by them in what they did, that he would either bring them out of the fiery furnace back to their place on earth or lead them through the fiery furnace forward to their place in heaven; and in this confidence they became fearless of the king's wrath and regardless of their own lives. Note, A stedfast faith in God will produce a stedfast faithfulness to God. Now this honourable testimony, thus publicly borne by the king himself to these servants of God, we may well think, would have a good influence upon the rest of the Jews that were, or should be, captives in Babylon. Their neighbours could not with any confidence urge them to do that, nor could they for shame do that, which their brethren were so highly applauded by the king himself for not doing. Nay, and what God did for these his servants would help not only to keep the Jews close to their religion while they were in captivity, but to cure them of their inclination to idolatry, for which end they were sent into captivity; and, when it had had that blessed effect upon them, they might be assured that God would deliver them out of that furnace, as now he delivered their brethren out of this.
III. He issues a royal edict, strictly forbidding any to speak evil of the God of Israel, v. 29. We have reason to think that both the sins and the troubles of Israel had given great occasion, though no just occasion, to the Chaldeans to blaspheme the God of Israel, and, it is likely, Nebuchadnezzar himself had encouraged it; but now, though he is no true convert, nor is wrought upon to worship him, yet he resolves never to speak ill of him again, nor to suffer others to do so: "Whoever shall speak any thing amiss, any error (so some), or rather any reproach or blasphemy, whoever shall speak with contempt of the God of Shadrach, Meshach, and Abednego, they shall be counted the worst of malefactors, and dealt with accordingly, they shall be cut in pieces, as Agag was by the sword of Samuel, and their houses shall be demolished and made a dunghill." The miracle now wrought by the power of this God in defence of his worshippers, publicly in the sight of the thousands of Babylon, was a sufficient justification of this edict. And it would contribute much to the ease of the Jews in their captivity to be by this law screened from the fiery darts of reproach and blasphemy, with which otherwise they would have been continually annoyed. Note, It is a great mercy to the church, and a good point gained, when its enemies though they have not their hearts turned, yet have their mouths stopped and their tongues tied. If a heathen prince laid such a restraint upon the proud lips of blasphemers, much more should Christian princes do it; nay, in this thing, one would think that men should be a law to themselves, and that those who have so little love to God that they care not to speak well of him, yet could never find in their hearts, for we are sure they could never find cause, to speak any thing amiss of him.
IV. He not only reverses the attainder of these three men, but restores them to their places in the government (makes them to prosper, so the word is), and prefers them to greater and more advantageous trusts than they had been in before: He promoted them in the province of Babylon, which was much to their honour and the comfort of their brethren in captivity there. Note, It is the wisdom of princes to prefer and employ men of stedfastness in religion; for those are most likely to be faithful to them who are faithful to God, and it is likely to be well with them when God's favourites are made theirs.
Adam Clarke: Commentary on the Bible - 1831
3:29: Speak any thing amiss - Though by the decree the king does not oblige the people to worship the true God, yet he obliges them to treat him with reverence.
Albert Barnes: Notes on the Bible - 1834
3:29: Therefore I make a decree - Margin, "A decree is made by me." Chaldee, "And from me a decree is laid down," or enacted. This Chaldee word (טעם ṭ e‛ ê m) means, properly, "taste, flavor;" then "judgment," the power of "discerning" - apparently as of one who can judge of "wine," etc., by the taste; then the sentence, the decree which is consequent on an act of judging - always retaining the idea that the determination or decree is based on a conception of the true merits of the case. The decree in this case was not designed to be regarded as arbitrary, but as being founded on what was right and proper. He had seen evidence that the God whom these three youths worshipped was a true God, and was able to protect those who trusted in him; and regarding him as a real God, he made this proclamation, that respect should be shown to him throughout his extended realm.
That every people, nation, and language - This decree is in accordance with the usual style of an Oriental monarch. It was, however, a fact that the empire of Nebuchadnezzar extended over nearly all of the then known world.
Which speak any thing amiss - Margin, "error." The Chaldee word (שׁלה shâ luh) means "error, wrong," and it refers here to anything that would be fitted to lead the minds of men astray in regard to the true character of the God whom these persons worshipped. The Vulgate renders it "blasphemy." So also it is rendered in the Greek, βλασφημίαν blasphē mian. The intention was, that their God was to be acknowledged as a God of eminent power and rank. It does not appear that Nebuchadnezzar meant that he should be regarded as the "only" true God, but he was willing, in accordance with the pRev_ailing notions of idolatry, that he should take his place among the gods, and a most honored place.
Shall be cut in pieces - Margin, "made." This was a species of punishment that was common in many ancient nations. - Gesenius.
And their houses shall be made a dunghill - Compare Kg2 10:27. The idea is, that the utmost possible dishonor and contempt should be placed on their houses, by devoting them to the most vile and offensive uses.
Because there is no other god that can deliver after this sort - He does not say that there was no other god at all, for his mind had not yet reached this conclusion, but there was no other one who had equal power with the God of the Hebrews. He had seen a manifestation of his power in the preservation of the three Hebrews such as no other god had ever exhibited, and he was willing to admit that in this respect he surpassed all other divinities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:29: Therefore: Dan 6:26, Dan 6:27
I make a decree: Chal, A decree is made by me
amiss: Chal, error. the God. Dan 3:15, Dan 3:17, Dan 3:28
cut in pieces: Chal, made pieces, Dan 2:5 *marg.
because: Dan 6:27; Deu 32:31; Psa 3:8, Psa 76:10
Geneva 1599
3:29 Therefore I make a decree, That every people, nation, and language, which speak (n) any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.
(n) If this heathen king moved by God's Spirit would punish blasphemy, and made a law and set a punishment for such transgressors, much more ought all they that profess religion make sure that such impiety does not happen, lest according as their knowledge and responsibility is greater, so they suffer double punishment.
John Gill
3:29 Therefore I make a decree,.... Or, a "decree is made by me" (w); which is as follows:
that every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego; anything indecent, blasphemous, or by way of contempt: he does not give orders that their God should be worshipped or signify that he would worship him himself, and quit his false deities; no, only that he should not be spoken against, as very probably before this time he was, to the great grief of these good men; and to whom, therefore such an edict would be grateful, though no more could be obtained; by which it was enacted, that any such person, so blaspheming and reproaching,
shall be cut to pieces, and their houses shall be made a dunghill; See Gill on Dan 2:5;
because there is no other god that can deliver after this manner; no, not even Bel himself, as was plain; for he could not deliver the men at the mouth of the furnace, that cast in these three, for they were destroyed by the force of the flame and smoke that came out; but the true God delivered the three men cast in, even in the midst of it; this was beyond all contradiction, and therefore he could not but own it.
(w) "a me proponitur edictum", Junius & Tremellius, Piscator, Broughtonus; "a me positum decretum", Montanus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
3:29 This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry in the captivity and thenceforth (Ps 76:10).
Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating Ps 49:6, Ps 49:12). The opposition between bestial and human life, set forth here, is a key to interpret the symbolism in the seventh chapter concerning the beasts and the Son of man. After his conquests, and his building in fifteen days a new palace, according to the heathen historian, ABYDENUS (268 B.C.), whose account confirms Daniel, he ascended upon his palace roof (Dan 4:29, Margin), whence he could see the surrounding city which he had built, and seized by some deity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze (language evidently derived by tradition from Dan 4:32-33, though the application is different). In his insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in the second chapter.
3:293:29: զի մեղաք եւ անօրինեցաք յապստամբ լինելն ՚ի քէն, եւ առաւել մեղաք յամենայնի[12090]. [12090] Այլք. Ապստամբ լինել ՚ի քէն։
29 քանի որ քո դէմ ապստամբելով՝ մեղանչեցինք եւ անօրէնութիւն գործեցինք. մենք առաւել մեղանչեցինք նրանով, որ
29 Արդ՝ ես կը հրամայեմ որ ոեւէ ժողովուրդ, ազգ ու լեզու, որ Սեդրաքին, Միսաքին ու Աբեդնագովին Աստուծոյն դէմ սխալ բան մը ըսէ, կտոր կտոր ըլլայ ու անոր տունը աղբանոց ըլլայ. վասն զի ուրիշ Աստուած չկայ, որ կարող ըլլար այսպէս ազատել»։
Զի ճշմարտութեամբ եւ յիրաւի ածեր զայս ամենայն վասն մեղաց մերոց. զի մեղաք եւ անօրինեցաք յապստամբ լինելն ի քէն, եւ առաւել մեղաք յամենայնի:

3:29: զի մեղաք եւ անօրինեցաք յապստամբ լինելն ՚ի քէն, եւ առաւել մեղաք յամենայնի[12090].
[12090] Այլք. Ապստամբ լինել ՚ի քէն։
29 քանի որ քո դէմ ապստամբելով՝ մեղանչեցինք եւ անօրէնութիւն գործեցինք. մենք առաւել մեղանչեցինք նրանով, որ
29 Արդ՝ ես կը հրամայեմ որ ոեւէ ժողովուրդ, ազգ ու լեզու, որ Սեդրաքին, Միսաքին ու Աբեդնագովին Աստուծոյն դէմ սխալ բան մը ըսէ, կտոր կտոր ըլլայ ու անոր տունը աղբանոց ըլլայ. վասն զի ուրիշ Աստուած չկայ, որ կարող ըլլար այսպէս ազատել»։
zohrab-1805▾ eastern-1994▾ western am▾
3:293:29 Ибо согрешили мы, и поступили беззаконно, отступив от Тебя, и во всем согрешили.
3:30 οὐδὲ ουδε not even; neither συνετηρήσαμεν συντηρεω keep together; preserve οὐδὲ ουδε not even; neither ἐποιήσαμεν ποιεω do; make καθὼς καθως just as / like ἐνετείλω εντελλομαι direct; enjoin ἡμῖν ημιν us ἵνα ινα so; that εὖ ευ well ἡμῖν ημιν us γένηται γινομαι happen; become
3:30 בֵּ bē בְּ in אדַ֣יִן ʔḏˈayin אֱדַיִן then מַלְכָּ֗א malkˈā מֶלֶךְ king הַצְלַ֛ח haṣlˈaḥ צלח prosper לְ lᵊ לְ to שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach מֵישַׁ֛ךְ mêšˈaḵ מֵישַׁךְ Meshach וַ wa וְ and עֲבֵ֥ד נְגֹ֖ו ʕᵃvˌēḏ nᵊḡˌô עֲבֵד נְגֹו Abed-Nego בִּ bi בְּ in מְדִינַ֥ת mᵊḏînˌaṯ מְדִינָה province בָּבֶֽל׃ פ bāvˈel . f בָּבֶל Babylon
3:30. tunc rex promovit Sedrac Misac et Abdenago in provincia BabylonisThen the king promoted Sidrach, Misach, and Abdenago, in the province of Babylon.
3:30. Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
3:30. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.
30. Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.
3:29 KJV [6] For we have sinned and committed iniquity, departing from thee:
3:29 Ибо согрешили мы, и поступили беззаконно, отступив от Тебя, и во всем согрешили.
3:30
οὐδὲ ουδε not even; neither
συνετηρήσαμεν συντηρεω keep together; preserve
οὐδὲ ουδε not even; neither
ἐποιήσαμεν ποιεω do; make
καθὼς καθως just as / like
ἐνετείλω εντελλομαι direct; enjoin
ἡμῖν ημιν us
ἵνα ινα so; that
εὖ ευ well
ἡμῖν ημιν us
γένηται γινομαι happen; become
3:30
בֵּ bē בְּ in
אדַ֣יִן ʔḏˈayin אֱדַיִן then
מַלְכָּ֗א malkˈā מֶלֶךְ king
הַצְלַ֛ח haṣlˈaḥ צלח prosper
לְ lᵊ לְ to
שַׁדְרַ֥ךְ šaḏrˌaḵ שַׁדְרַךְ Shadrach
מֵישַׁ֛ךְ mêšˈaḵ מֵישַׁךְ Meshach
וַ wa וְ and
עֲבֵ֥ד נְגֹ֖ו ʕᵃvˌēḏ nᵊḡˌô עֲבֵד נְגֹו Abed-Nego
בִּ bi בְּ in
מְדִינַ֥ת mᵊḏînˌaṯ מְדִינָה province
בָּבֶֽל׃ פ bāvˈel . f בָּבֶל Babylon
3:30. tunc rex promovit Sedrac Misac et Abdenago in provincia Babylonis
Then the king promoted Sidrach, Misach, and Abdenago, in the province of Babylon.
3:30. Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
3:30. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:30: Then the king promoted, etc. - He restored them to the offices which they held before the charge of disobedience and treason was brought against them.
At the end of this verse the Septuagint add, "And he advanced them to be governors over all the Jews that were in his kingdom." This may be the meaning of the latter verse. They were more likely to be set over the Jews than over the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
3:30: Then the king promoted Shadrach ... - Margin, "made to prosper." The Chaldee means no more than "made to prosper." Whether he restored them to their former places, or to higher honors, does not appear. There would be, however, nothing inconsistent with his usual course in supposing that he raised them to more exalted stations.
In the province of Babylon - See the notes at Dan 2:49. The Greek and the Arabic add here, "And he counted them worthy to preside over all the Jews that were in his kingdom." But nothing of this is found in the Chaldee, and it is not known by whom this addition was made.
In the Vulgate and the Greek versions, and in some of the critical editions of the Hebrew Scriptures (Walton, Hahn, etc.), the three first verses of the following chapter are subjoined to this. It is well known that the divisions of the chapters are of no authority, but it is clear that these verses belong more appropriately to the following chapter than to this, as the reason there assigned by the monarch for the proclamation is what occurred to himself Dan 3:2, rather than what he had witnessed in others. The division, therefore, which is made in our common version of the Bible, and in the Syriac and the Arabic, is the correct one.
Practical Remarks
I. The instance recorded in this chapter Dan 3:1-7 is not improbably the first case which ever occurred in the world of an attempt to produce "conformity" in idolatrous worship by penal statute. It has, however, been abundantly imitated since, alike in the pagan and in the nominally Christian world. There are no portions of history more interesting than those which describe the progress of religious liberty; the various steps which have been taken to reach the result which has now been arrived at, and to settle the principles which are now regarded as the true ones. Between the views which were formerly entertained, and which are still entertained in many countries, and those which constitute the Protestant notions on the subject, there is a greater difference than there is, in regard to civil rights, between the views which pRev_ail under an Oriental despotism, and the most enlarged and enlightened notions of civil freedom. The views which have pRev_ailed on the subject are the following:
1. The "general" doctrine among the pagan has been, that there were many gods in heaven and earth, and that all were entitled to Rev_erence. One nation was supposed to have as good a right to worship its own gods as another, and it was regarded as at least an act of courtesy to show respect to the gods that any nation adored, in the same way as respect would be shown to the sovereigns who presided over them. Hence, the gods of all nations could be consistently introduced into the Pantheon at Rome; hence, there were few attempts to "proselyte" among the pagan; and hence, it was not common to "persecute" those who worshipped other gods. Persecution of idolaters "by" those who were idolaters was, therefore, rarely known among the pagan, and "toleration" was not contrary to the views which pRev_ailed, provided the gods of the country were recognized. In ancient Chaldea, Assyria, Greece, and Rome, in the earliest ages, persecution was rare, and the toleration of other forms of religion was usual.
2. The views which have pRev_ailed leading to persecution, and which are a violation, as we suppose, of all just notions of liberty on the subject of religion, are the following:
(a) Those among the pagan which, as in the case of Nebuchadnezzar, require "all" to worship a particular god that should be set up. In such a case, it is clear that while all who were "idolaters," and who supposed that "all" the gods worshipped by others should be respected, could render homage; it is also clear that those who regarded "all" idols as false gods, and believed that "none" of them ought to be worshipped, could "not" comply with the command. Such was the case with the Jews who were in Babylon Dan 3:8-18, for supposing that there was but one God, it was plain that they could not render homage to any other. While, therefore, every idolater could render homage to "any" idol, the Hebrew could render homage to "none."
(b) The views among the pagan "prohibiting" the exercise of a certain kind of religion. According to the pRev_ailing views, no mode of religion could be tolerated which would maintain that "all" the gods that were worshipped were false. Religion was supposed to be identified with the best interests of the state, and was recognized by the laws, and protected by the laws. To deny the claim, therefore, of any and of all the gods that were worshipped; to maintain that all were false alike; to call on men to forsake their idols, and to embrace a new religion - all this was regarded as an attack on the state. This was the attitude which Christianity assumed toward the religions of the Roman empire, and it was this which led to the fiery persecutions which pRev_ailed there. While Rome could consistently tolerate any form of idolatry that would recognize the religion established by the state, it could not tolerate a system which maintained that "all" idolatry was wrong. It would allow another god to be placed in the Pantheon, but it could not recognize a system which woud remove every god from that temple. Christianity, then, made war on the system of idolatry that pRev_ailed in the Roman empire in two respects: in proclaiming a "purer" religion, denouncing all the corruptions which idolatry had engendered, and which it countenanced; and in denying altogether that the gods which were worshipped were true gods - thus arraying itself against the laws, the priesthood, the venerable institutions, and all the passions and prejudices of the people. These views may be thus summed up:
(aa) all the gods worshipped by others were to be recognized;
(bb) new ones might be introduced by authority of the state;
(cc) the gods which the state approved and acknowledged were to be honored by all;
(dd) if any persons denied their existence, and their claims to homage, they were to be treated as enemies of the state.
It was on this last principle that persecutions ever arose under the pagan forms of religion. Infidels, indeed, have been accustomed to charge Christianity with all the persecutions on account of religion, and to speak in high terms of "the mild tolerance of the ancient pagans;" of "the universal toleration of polytheism;" of "the Roman princes beholding without concern a thousand forms of religion subsisting in peace under their gentle sway." - Gibbon. But it should be remembered that pagan nations required of every citizen conformity to their national idolatries. When this was refused, persecution arose as a matter of course. Stilpo was banished from Athens for affirming that the statue of Minerva in the citadel was no divinity, but only the work of the chisel of Phidias. Protagoras received a similar punishment for this sentence: "Whether there be gods or not, I have nothing to offer." Prodicus, and his pupil Socrates, suffered death for opinions at variance with the established idolatry of Athens. Alcibiades and Aeschylus narrowly escaped a like end for a similar cause. Cicero lays it down as a principle of legislation entirely conformable to the laws of the Roman state, that "no man shall have separate gods for himself; and no man shall worship by himself new or foreign gods, unless they have been publicly acknowledged by the laws of the state." - "De Legibus," ii. 8. Julius Paulus, the Roman civilian, gives the following as a leading feature of the Roman law: "Those who introduced new religions, or such as were unknown in their tendency and nature, by which the minds of men might be agitated, were degraded, if they belonged to the higher ranks, and if they were in a lower state, were punished with death." See M'Ilvaine's "Lectures on the Evidences of Christianity," pp. 427-429.
(c) The attempts made to produce conformity in countries where the "Christian" system has pRev_ailed. In such countries, as among the pagan, it has been supposed that religion is an important auxiliary to the purposes of the state, and that it is proper that the state should not only "protect" it, but "regulate" it. It has claimed the right, therefore, to prescribe the form of religion which shall pRev_ail; to require conformity to that, and to punish all who did not conform to the established mode of worship. This attempt to produce conformity has led to most of the persecutions of modern times.
3. The principles which have been settled by the discussions and agitations of past times, and which are recognized in all countries where there are any just views of religious liberty, and which are destined yet to be universally recognized, are the following:
(a) There is to be, on the subject of religion, perfect liberty to worship God in the manner that shall be most in accordance with the views of the individual himself, provided in doing it he does not interfere with the rights or disturb the worship of others. It is not merely that men are to be "tolerated" in the exercise of their religion - for the word "tolerate" would seem to imply that the state had some right of control in the matter - but the true word to express the idea is "liberty."
(b) The state is to "protect" all in the enjoyment of these equal rights. Its "authority" does not go beyond this; its "duty" demands this. These two principles comprise all that is required on the subject of religious liberty. They have been in our world, however, principles of slow growth. They were unknown in Greece - for Socrates died because they were not understood; they were unknown in Rome - for the state claimed the power to determine what gods should be admitted into the Pantheon; they were unknown even in Judea - for a national or state religion was established there; they were unknown in Babylon - for the monarch there claimed the right of enforcing conformity to the national religion; they were unknown in Europe in the middle ages - for all the horrors of the Inquisition grew out of the fact that they were not understood; they are unknown in Turkey, and China, and Persia - for the state regards religion as under its control. The doctrine of entire freedom in religion, of perfect liberty to worship God according to our own views of right, is "the last point which society is to reach in this direction." It is impossible to conceive that there is to be anything "beyond" this which mankind are to desire in the progress toward the perfection of the social organization; and when this shall be everywhere reached, the affairs of the world will be placed on a permanent footing.
II. In the spirit evinced by the three young men, and the answer which they gave, when accused of not worshipping the image, and when threatened with a horrid death, we have a beautiful illustration of the nature and value of "the religion of principle," Dan 3:12-18. To enable us to see the force of this example, and to appreciate its value, we are to remember that these were yet comparatively young men; that they were captives in a distant land; that they had no powerful friends at court; that they had had, compared with what we now have, few advantages of instruction; that they were threatened with a most horrid death; and that they had nothing of a worldly nature to hope for by refusing compliance with the king's commands. This instance is of value to us, because it is not only important "to have religion," but "to have the best kind of religion;" and it is doubtless in order that we "may" have this, that such examples are set before us in the Scriptures. In regard to this kind of religion, there are three inquiries which would present themselves: On what is it founded? what will it lead us to do? and what is its value?
(1) It is founded mainly on two things - an intelligent view of duty, and fixed principle.
(a) An intelligent view of duty; an acquaintance with what is right, and what is wrong. These young men had made up their minds intelligently, that it was right to worship God, and that it was wrong to render homage to an idol. This was not "obstinacy." Obstinacy exists where a man has made up his mind, and resolves to act, without any good reason, or without an intelligent view of what is right or wrong, and where he adheres to his purpose not because it is right, but from the influence of mere "will." The religion of principle is always found where there is an intelligent view of what is right, and a man can give a "reason" for what he does.
(b) This religion is founded on a determination to "do" what is right, and "not" to do what is wrong. The question is not what is expedient, or popular, or honorable, or lucrative, or pleasant, but what is right.
(2) What will such a religion lead us to do? This question may be answered by a reference to the case before us, and it will be found that it will lead us to do three things:
(a) To do our "duty" without being solicitous or anxious about the results, Dan 3:16.
(b) To put confidence in God, feeling that if he pleases he "can" protect us from danger, Dan 3:17.
(c) To do our duty, "whatever may be the consequences - whether he protects us or not," Dan 3:18,
(3) What is the "value" of this kind of religion?
(a) It is the only kind in which there is any fixed and certain standard. If a man regulates his opinions and conduct from expediency, or from respect to the opinions of others, or from feeling, or from popular impulses, there is no standard; there is nothing settled or definite. Now one thing is popular, now another; today the feelings may prompt to one thing, tomorrow to another; at one time expediency will suggest one course, at another a different course.
(b) It is the only kind of religion on which reliance can be placed. In endeavoring to spread the gospel; to meet the evils which are in the world; to promote the cause of temperance, chastity, liberty, truth, and peace, the only thing on which permanent reliance can be placed is the religion of principle. And
(c) It is the only religion which is "certainly" genuine. A man may see much poetic beauty in religion; he may have much of the religion of sentiment; he may admire God in the grandeur of his works; he may have warm feelings; easily enkindled on the subject of religion, and may even weep at the foot of the cross in view of the wrongs and woes that the Saviour endured; he may be impressed with the forms, and pomp, and splendor of gorgeous worship, and still have no genuine repentance for his sins, no saving faith in the Redeemer.
III. We have in this chapter Dan 3:19-23 an affecting case of an attempt to "punish" men for holding certain opinions, and for acting in conformity with them. When we read of an instance of persecutions like this, it occurs to us to ask the following questions: What is persecution? why has it been permitted by God? and what effects have followed from it?
(1) What is persecution? It is pain inflicted, or some loss, or disadvantage in person, family, or office, on account of holding certain opinions. It has had "two" objects: one to "punish" men for holding certain opinions, as if the persecutor had a right to regard this as an offence against the state; and the other a professed view to reclaim those who are made to suffer, and to save their souls. In regard to the "pain" or "suffering" involved in persecution, it is not material what "kind" of pain is inflicted in order to constitute persecution. "Any" bodily suffering; any deprivation of comfort; any exclusion from office; any holding up of one to public reproach; or any form of ridicule, constitutes the essence of persecution. It may be added, that not a few of the inventions most distinguished for inflicting pain, and known as refinements of cruelty, have been originated in times of persecution, and would probably have been unknown if it had not been for the purpose of restraining men from the free exercise of religious opinions. The Inquisition has been most eminent in this; and within the walls of that dreaded institution it is probable that human ingenuity has been exhausted in devising the most refined modes of inflicting torture on the human frame.
(2) Why has this been permitted? Among the reasons why it has been permitted may be the following:
(a) To show the power and reality of religion. It seemed desirable to subject it to "all kinds" of trial, in order to show that its existence could not be accounted for except on the supposition that it is from God. If men had never been called on to "suffer" on account of religion, it would have been easy for the enemies of religion to allege that there was little evidence that it was genuine, or was of value, for it had never been tried. Compare Job 1:9-11. As it is, it has been subjected to "every form" of trial which wicked men could devise, and has shown itself to be adapted to meet them all. The work of the martyrs has been well done; and religion in the times of martyrdom has shown itself to be all that it is desirable it should be.
(b) In order to promote its spread in the world. "The blood of the martyrs" has been "the seed of the church;" and it is probable that religion in past times has owed much of its purity, and of its diffusion, to the fact that it has been persecuted.
(c) To fit the sufferers for an exalted place in heaven. They who have suffered persecution needed trials as well as others, for "all" Christians need them - and "theirs" came in this form. Some of the most lovely traits of Christian character have been brought out in connection with persecution, and some of the most triumphant exhibitions of preparation for heaven have been made at the stake.
(3) What have been the effects of persecution?
(a) It has been the "settled" point that the Christian religion cannot be destroyed by persecution. There is no power to be brought against it more mighty than, for example, was that of the Roman empire; and it is impossible to conceive that there should be greater refinements of cruelty than have been employed.
(b) The effect has been to diffuse the religion which has been persecuted. The manner in which the sufferings inflicted have been endured has shown that there is reality and power in it. It is also a law of human nature to "sympathize" with the wronged and the oppressed, and we insensibly learn to transfer the sympathy which we have for these "persons" to their "opinions." When we see one who is "wronged," we soon find our hearts beating in unison with his, and soon find ourselves taking sides with him in everything.
IV. We have in this chapter Dan 3:24-27 an instructive illustration of the "protection" which God affords his people in times of trial. These men were thrown into the furnace on account of their obedience to God, and their refusal to do what they knew he would not approve. The result showed, by a most manifest miracle, that they were right in the course which they took, and their conduct was the occasion of furnishing a most striking proof of the wisdom of trusting in God in the faithful performance of duty, irrespective of consequences. Similar illustrations were furnished in the case of Daniel in the lions' den Dan 6:16-22, and of Peter Act 12:1-10. But a question of much interest arises here, which is, What kind of protection may "we" look for now?
(1) There are numerous "promises" made to the righteous of every age and country. They are not promises indeed of "miraculous" interference, but they are promises of "an" interposition of some kind in their behalf, which will show that "it is not vain thing to serve God." Among them are those recorded in the following places: Isa 54:7-8; Mat 5:4; Job 5:19,
(2) In regard to the "kind" of interposition that we may look for now, or the "nature" of the favors implied in these promises, it may be observed:
(a) That we are not to look for any "miraculous" interpositions in our favor.
(b) We are not to expect that there will he on earth an "exact adjustment" of the Divine dealings according to the deserts of all persons, or according to the principles of a "completed" moral government, when there will be a perfect system of rewards and punishments.
(c) We are not to expect that there will be such manifest and open rewards of obedience, and such direct and constant benefits resulting from religion in this world, as to lead men "merely" from these to serve and worship God. If religion were "always" attended with prosperity; if the righteous were never persecuted, were never poor, or were never bereaved, multitudes would be induced to become religious, as many followed the Saviour, not because they saw the miracles, but because they did eat of the loaves and fishes, and were filled: Joh 6:26. While, therefore, in the Divine administration here it is proper that there should be so many and so marked interpositions in favor of the good as to show that God is the friend of his people, it is "not" proper that there should be so many that men would be induced to engage in his service for the love of the reward rather than for the sake of the service itself; because they are to be happy, rather than because they love virtue. It may be expected, therefore, that while the general course of the Divine administration will be in favor of virtue, there may be much intermingled with this that will appear to be of a contrary kind; much that will be fitted to "test" the faith of the people of God, and to show that they love his service for its own sake.
V. We have, in Dan 3:28-30, a striking instance of the effect which an adherence to principle will produce on the minds of worldly and wicked men. Such men have no "love" for religion, but they can see that a certain course accords with the views which are professedly held, and that it indicates high integrity. They can see that firmness and consistency are worthy of commendation and reward. They can see, as Nebuchadnezzar did in this case, that such a course will secure the Divine favor, and they will be disposed to honor it on that account. For a time, a tortuous course may seem to prosper, but in the end, solid fame, high rewards, honorable offices, and a grateful remembrance after death, follow in the path of strict integrity and unbending virtue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:30: the king: Sa1 2:30; Psa 91:14; Joh 12:26; Rom 8:31
promoted: Chal, made to prosper, Psa 1:3
John Gill
3:30 Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon,.... He restored them to their places of trust and profit, and increased their honours: or, "made them to prosper", as the word (x) signifies; they flourished in his court, and became very great and famous. The Septuagint and Arabic versions add,
"and he counted them worthy to preside over all the Jews that were in his kingdom.''
(x) "prosperare fecit", Munster; "prosperari jussit", Junius & Tremellius, Piscator; "prosperos felicesque fecit", Gejerus.
3:303:30: եւ պատուիրանաց քոց ո՛չ անսացաք։ Ո՛չ պահեցաք եւ ո՛չ արարաք որպէս պատուիրեցեր մեզ՝ զի բարի լինիցի մեզ։
30 քո պատուիրանները չլսեցինք: Չպահեցինք քո պատուիրանները եւ այնպէս չարեցինք, ինչպէս պատուիրեցիր մեզ, որպէսզի լաւ լինէր մեզ համար.
30 Այն ատեն թագաւորը աւելի մեծցուց Սեդրաքը, Միսաքն ու Աբեդնագովը Բաբելոնի գաւառին մէջ։
Եւ պատուիրանաց քոց ոչ անսացաք. ոչ պահեցաք եւ ոչ արարաք որպէս պատուիրեցեր մեզ` զի բարի լինիցի մեզ:

3:30: եւ պատուիրանաց քոց ո՛չ անսացաք։ Ո՛չ պահեցաք եւ ո՛չ արարաք որպէս պատուիրեցեր մեզ՝ զի բարի լինիցի մեզ։
30 քո պատուիրանները չլսեցինք: Չպահեցինք քո պատուիրանները եւ այնպէս չարեցինք, ինչպէս պատուիրեցիր մեզ, որպէսզի լաւ լինէր մեզ համար.
30 Այն ատեն թագաւորը աւելի մեծցուց Սեդրաքը, Միսաքն ու Աբեդնագովը Բաբելոնի գաւառին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
3:303:30 Заповедей Твоих не слушали и не соблюдали их, и не поступали, как Ты повелел нам, чтобы благо нам было.
3:31 καὶ και and; even νῦν νυν now; present πάντα πας all; every ὅσα οσος as much as; as many as ἡμῖν ημιν us ἐπήγαγες επαγω instigate; bring on καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησας ποιεω do; make ἡμῖν ημιν us ἐν εν in ἀληθινῇ αληθινος truthful; true κρίσει κρισις decision; judgment ἐποίησας ποιεω do; make