Daniel 9:3-27
Konteks9:3 So I turned my attention 1 to the Lord God 2 to implore him by prayer and requests, with fasting, sackcloth, and ashes. 3 9:4 I prayed to the LORD my God, confessing in this way:
“O Lord, 4 great and awesome God who is faithful to his covenant 5 with those who love him and keep his commandments, 9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority 6 to our kings, our leaders, and our ancestors, 7 and to all the inhabitants 8 of the land as well.
9:7 “You are righteous, 9 O Lord, but we are humiliated this day 10 – the people 11 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated 12 – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, 13 even though we have rebelled against him. 9:10 We have not obeyed 14 the LORD our God by living according to 15 his laws 16 that he set before us through his servants the prophets.
9:11 “All Israel has broken 17 your law and turned away by not obeying you. 18 Therefore you have poured out on us the judgment solemnly threatened 19 in the law of Moses the servant of God, for we have sinned against you. 20 9:12 He has carried out his threats 21 against us and our rulers 22 who were over 23 us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 24 the LORD our God by turning back from our sin and by seeking wisdom 25 from your reliable moral standards. 26 9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 27 in all he has done, 28 and we have not obeyed him. 29
9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power 30 and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly. 9:16 O Lord, according to all your justice, 31 please turn your raging anger 32 away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.
9:17 “So now, our God, accept 33 the prayer and requests of your servant, and show favor to 34 your devastated sanctuary for your own sake. 35 9:18 Listen attentively, 36 my God, and hear! Open your eyes and look on our desolated ruins 37 and the city called by your name. 38 For it is not because of our own righteous deeds that we are praying to you, 39 but because your compassion is abundant. 9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” 40
9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain 41 – 9:21 yes, while I was still praying, 42 the man Gabriel, whom I had seen previously 43 in a vision, was approaching me in my state of extreme weariness, 44 around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: 45 “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. 46 Therefore consider the message and understand the vision: 47
9:24 “Seventy weeks 48 have been determined
concerning your people and your holy city
to put an end to 49 rebellion,
to bring sin 50 to completion, 51
to atone for iniquity,
to bring in perpetual 52 righteousness,
to seal up 53 the prophetic vision, 54
and to anoint a most holy place. 55
9:25 So know and understand:
From the issuing of the command 56 to restore and rebuild
Jerusalem 57 until an anointed one, a prince arrives, 58
there will be a period of seven weeks 59 and sixty-two weeks.
It will again be built, 60 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 61
As for the city and the sanctuary,
the people of the coming prince will destroy 62 them.
But his end will come speedily 63 like a flood. 64
Until the end of the war that has been decreed
there will be destruction.
9:27 He will confirm a covenant with many for one week. 65
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing 66 of abominations will come 67 one who destroys,
until the decreed end is poured out on the one who destroys.”
Daniel 9:1-2
Konteks9:1 In the first year of Darius 68 son of Ahasuerus, 69 who was of Median descent and who had been 70 appointed king over the Babylonian 71 empire – 9:2 in the first year of his reign 72 I, Daniel, came to understand from the sacred books 73 that, according to the word of the LORD 74 disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem 75 were seventy in number.
Daniel 3:1-30
Konteks3:1 76 King Nebuchadnezzar had a golden 77 statue made. 78 It was ninety feet 79 tall and nine feet 80 wide. He erected it on the plain of Dura in the province of Babylon. 3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, 81 and all the other authorities of the province to attend the dedication of the statue that he 82 had erected. 3:3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected. 83
3:4 Then the herald 84 made a loud 85 proclamation: “To you, O peoples, nations, and language groups, the following command is given: 86 3:5 When you hear the sound of the horn, flute, zither, 87 trigon, harp, pipes, and all kinds of music, you must 88 bow down and pay homage to the golden statue that King Nebuchadnezzar has erected. 3:6 Whoever does not bow down and pay homage will immediately 89 be thrown into the midst of a furnace of blazing fire!” 3:7 Therefore when they all 90 heard the sound of the horn, flute, zither, trigon, harp, pipes, 91 and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.
3:8 Now 92 at that time certain 93 Chaldeans came forward and brought malicious accusations against 94 the Jews. 3:9 They said 95 to King Nebuchadnezzar, “O king, live forever! 96 3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music. 3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire. 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 97 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.”
3:13 Then Nebuchadnezzar in a fit of rage 98 demanded that they bring 99 Shadrach, Meshach, and Abednego before him. So they brought them 100 before the king. 3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected? 3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” 101 3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, 102 “We do not need to give you a reply 103 concerning this. 3:17 If 104 our God whom we are serving exists, 105 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.”
3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed 106 toward Shadrach, Meshach, and Abednego. He gave orders 107 to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong 108 soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, 109 and were thrown into the furnace 110 of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted 111 Shadrach, Meshach, and Abednego were killed 112 by the leaping flames. 113 3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace 114 of blazing fire while still securely bound. 115
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 116 into 117 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!” 118 3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, 119 “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”
Then Shadrach, Meshach, and Abednego emerged from the fire. 120 3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically 121 unharmed by the fire. 122 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, 123 “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel 124 and has rescued his servants who trusted in him, ignoring 125 the edict of the king and giving up their bodies rather than 126 serve or pay homage to any god other than their God! 3:29 I hereby decree 127 that any people, nation, or language group that blasphemes 128 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 129 promoted Shadrach, Meshach, and Abednego in the province of Babylon.
[9:3] 2 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).
[9:3] 3 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
[9:4] 4 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).
[9:4] 5 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
[9:6] 6 tn Heb “in your name.” Another option is to translate, “as your representatives.”
[9:6] 7 tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.
[9:7] 9 tn Heb “to you (belongs) righteousness.”
[9:7] 10 tn Heb “and to us (belongs) shame of face like this day.”
[9:8] 12 tn Heb “to us (belongs) shame of face.”
[9:9] 13 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
[9:10] 14 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
[9:10] 15 tn Heb “to walk in.”
[9:10] 16 tc The LXX and Vulgate have the singular.
[9:11] 17 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
[9:11] 18 tn Heb “by not paying attention to your voice.”
[9:11] 19 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
[9:12] 21 tn Heb “he has fulfilled his word(s) which he spoke.”
[9:12] 22 tn Heb “our judges.”
[9:12] 23 tn Heb “who judged.”
[9:13] 24 tn Heb “we have not pacified the face of.”
[9:13] 25 tn Or “by gaining insight.”
[9:13] 26 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.
[9:14] 28 tn Heb “in all his deeds which he has done.”
[9:14] 29 tn Heb “we have not listened to his voice.”
[9:15] 30 tn Heb “with a powerful hand.”
[9:16] 31 tn Or “righteousness.”
[9:16] 32 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).
[9:17] 33 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
[9:17] 34 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
[9:17] 35 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
[9:18] 36 tn Heb “turn your ear.”
[9:18] 37 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
[9:18] 38 tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.
[9:18] 39 tn Heb “praying our supplications before you.”
[9:19] 40 tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.
[9:20] 41 tn Heb “the holy mountain of my God.”
[9:21] 42 tn Heb “speaking in prayer.”
[9:21] 43 tn Heb “in the beginning.”
[9:21] 44 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.
[9:22] 45 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
[9:23] 46 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
[9:23] 47 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
[9:24] 48 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 49 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
[9:24] 50 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 51 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:24] 52 tn Or “everlasting.”
[9:24] 53 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
[9:24] 54 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 55 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
[9:25] 56 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 57 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 58 tn The word “arrives” is added in the translation for clarification.
[9:25] 59 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.
[9:25] 60 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 61 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 62 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 63 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 64 sn Flood here is a metaphor for sudden destruction.
[9:27] 65 tn Heb “one seven” (also later in this line).
[9:27] 66 tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.
[9:27] 67 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
[9:1] 68 sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486
[9:1] 69 tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”
[9:1] 70 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.
[9:1] 71 tn Heb “was made king over the kingdom of the Chaldeans.”
[9:2] 72 tc This phrase, repeated from v. 1, is absent in Theodotion.
[9:2] 73 tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.
[9:2] 74 sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.
[9:2] 75 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:1] 76 sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586
[3:1] 77 sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.
[3:1] 78 sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.
[3:1] 79 tn Aram “sixty cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.
[3:1] 80 tn Aram “six cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.
[3:1] sn The dimensions of the image (ninety feet high and nine feet wide) imply that it did not possess normal human proportions, unless a base for the image is included in the height dimension. The ancient world knew of other tall statues. For example, the Colossus of Rhodes – the huge statue of Helios which stood (ca. 280-224
[3:2] 81 sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.
[3:2] 82 tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.
[3:3] 83 tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”
[3:4] 84 tn According to BDB 1097 s.v. כָּרוֹז the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *כָּרוֹז).
[3:4] 85 tn Aram “in strength.”
[3:4] 86 tn Aram “they are saying.”
[3:5] 87 sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.
[3:5] 88 tn The imperfect Aramaic verbs have here an injunctive nuance.
[3:6] 89 tn Aram “in that hour.”
[3:7] 90 tn Aram “all the peoples.”
[3:7] 91 tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew
[3:8] 92 tc This expression is absent in Theodotion.
[3:8] 94 tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.
[3:9] 95 tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.
[3:9] 96 sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.
[3:12] 97 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.
[3:13] 98 tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.
[3:13] 99 tn The Aramaic infinitive is active.
[3:13] 100 tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.
[3:15] 101 tn Aram “hand.” So also in v. 17.
[3:16] 102 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] 103 tn Aram “to return a word to you.”
[3:17] 104 tc The ancient versions typically avoid the conditional element of v. 17.
[3:17] 105 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.
[3:19] 106 tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”
[3:19] 107 tn Aram “he answered and said.”
[3:20] 108 tn This is sometimes taken as a comparative: “[some of the] strongest.”
[3:21] 109 sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.
[3:21] 110 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:22] 111 tn Aram “caused to go up.”
[3:22] 112 tn The Aramaic verb is active.
[3:22] 113 tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”
[3:23] 114 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:23] 115 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] 116 tn Aram “we threw…bound.”
[3:24] 117 tn Aram “into the midst of.”
[3:25] 118 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] 119 tn Aram “answered and said.”
[3:26] 120 tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.
[3:27] 121 tn Aram “in their bodies.”
[3:27] 122 tn Aram “the fire did not have power.”
[3:28] 123 tn Aram “answered and said.”
[3:28] 124 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] 125 tn Aram “they changed” or “violated.”
[3:28] 126 tn Aram “so that they might not.”
[3:29] 127 tn Aram “from me is placed an edict.”
[3:29] 128 tn Aram “speaks negligence.”
[3:30] 129 tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.
