Ezra 1:3

1:3 Anyone from ¹  his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel – he is the God who is in Jerusalem.

Daniel 3:12

3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men ²  have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”

Daniel 3:16-18

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ³  “We do not need to give you a reply ⁴  concerning this. 3:17 If ⁵  our God whom we are serving exists, ⁶  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 3:23-30

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

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw ⁹  into ¹⁰  the fire?” They replied to the king, “For sure, O king.” 3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” ¹¹  3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, ¹²  “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”

Then Shadrach, Meshach, and Abednego emerged from the fire. ¹³  3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically ¹⁴  unharmed by the fire. ¹⁵  The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!

3:28 Nebuchadnezzar exclaimed, ¹⁶  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ¹⁷  and has rescued his servants who trusted in him, ignoring ¹⁸  the edict of the king and giving up their bodies rather than ¹⁹  serve or pay homage to any god other than their God! 3:29 I hereby decree ²⁰  that any people, nation, or language group that blasphemes ²¹  the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.” 3:30 Then Nebuchadnezzar ²²  promoted Shadrach, Meshach, and Abednego in the province of Babylon.

Daniel 6:20-28

6:20 As he approached the den, he called out to Daniel in a worried voice, ²³  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

6:21 Then Daniel spoke to ²⁴  the king, “O king, live forever! 6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”

6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, ²⁵  and those men who had maliciously accused ²⁶  Daniel were brought and thrown ²⁷  into the lions’ den – they, their children, and their wives. ²⁸  They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.

6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! ²⁹  6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ³⁰ 

6:27 He rescues and delivers

and performs signs and wonders

in the heavens and on the earth.

He has rescued Daniel from the power ³¹  of the lions!”

6:28 So this Daniel prospered during the reign of Darius and ³²  the reign of Cyrus the Persian.

Yunus 1:9

1:9 He said to them, “I am a Hebrew! And I worship ³³  the Lord, ³⁴  the God of heaven, ³⁵  who made the sea and the dry land.”

[1:3]  ¹ tn Heb “from all.”

[3:12]  ² sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.

[3:16]  ³ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ⁴ tn Aram “to return a word to you.”

[3:17]  ⁵ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ⁶ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[3:23]  ⁷ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ⁸ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

[3:24]  ⁹ tn Aram “we threw…bound.”

[3:24]  ¹⁰ tn Aram “into the midst of.”

[3:25]  ¹¹ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”

[3:26]  ¹² tn Aram “answered and said.”

[3:26]  ¹³ tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:27]  ¹⁴ tn Aram “in their bodies.”

[3:27]  ¹⁵ tn Aram “the fire did not have power.”

[3:28]  ¹⁶ tn Aram “answered and said.”

[3:28]  ¹⁷ sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).

[3:28]  ¹⁸ tn Aram “they changed” or “violated.”

[3:28]  ¹⁹ tn Aram “so that they might not.”

[3:29]  ²⁰ tn Aram “from me is placed an edict.”

[3:29]  ²¹ tn Aram “speaks negligence.”

[3:30]  ²² tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.

[6:20]  ²³ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[6:21]  ²⁴ tn Aram “with.”

[6:24]  ²⁵ tn Aram “said.”

[6:24]  ²⁶ tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.

[6:24]  ²⁷ tn The Aramaic active impersonal verb is often used as a substitute for the passive.

[6:24]  ²⁸ tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.

[6:25]  ²⁹ tn Aram “May your peace be increased!”

[6:26]  ³⁰ tn Aram “until the end.”

[6:27]  ³¹ tn Aram “hand.”

[6:28]  ³² tn Or perhaps “in the reign of Darius, even in the reign of Cyrus.” The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (ו, “and”) in an epexegetical sense (“even”). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate.

[1:9]  ³³ tn Or “fear.” The verb יָרֵא (yare’) has a broad range of meanings, including “to fear, to worship, to revere, to respect” (BDB 431 s.v.). When God is the object, it normally means “to fear” (leading to obedience; BDB 431 s.v. 1) or “to worship” (= to stand in awe of; BDB 431 s.v. 2). Because the fear of God leads to wisdom and obedience, that is probably not the sense here. Instead Jonah professes to be a loyal Yahwist – in contrast to the pagan Phoenician sailors who worshiped false gods, he worshiped the one true God. Unfortunately his worship of the Lord lacked the necessary moral prerequisite.

[1:9]  ³⁴ tn Heb “The Lord, the God of heaven, I fear.” The Hebrew word order is unusual. Normally the verb appears first, but here the direct object “the Lord, the God of heaven” precedes the verb. Jonah emphasizes the object of his worship. In contrast to the Phoenician sailors who worship pagan polytheistic gods, Jonah took pride in his theological orthodoxy. Ironically, his “fear” of the Lord in this case was limited to this profession of theological orthodoxy because his actions betrayed his refusal to truly “fear” God by obeying him.

[1:9]  sn The word fear appears in v. 5, here in v. 9, and later in vv. 10 and 16. Except for this use in v. 9, every other use describes the sailors’ response (emotional fear prompting physical actions) to the storm or to the Lord. By contrast, Jonah claims to fear God but his attitude and actions do not reflect this. It is clear that Jonah does not “fear” in the same way that they do.

[1:9]  ³⁵ tn Heb “the God of the heavens.” The noun שָׁמַיִם (shamayim, “heavens”) always appears in the dual form. Although the dual form sometimes refers to things that exist in pairs, the dual is often used to refer to geographical locations, e.g., יְרוּשָׁלַיִם (yÿrushalayim, “Jerusalem”), אֶפְרַיִם (’efrayim, “Ephraim”), and מִצְרַיִם (mitsrayim, “Egypt,” but see IBHS 118 §7.3d). The dual form of שָׁמַיִם does not refer to two different kinds of heavens or to two levels of heaven; it simply refers to “heaven” as a location – the dwelling place of God. Jonah’s point is that he worships the High God of heaven – the one enthroned over all creation.