1Potom Nabuchodonozor král udělav obraz zlatý, jehož výška byla šedesáti loket, šířka pak šesti loket, postavil jej na poli Dura v krajině Babylonské. 2I poslal Nabuchodonozor král, aby shromáždili knížata, vývody a vůdce, starší, správce nad poklady, v právích zběhlé, úředníky a všecky, kteříž panovali nad krajinami, aby přišli ku posvěcování obrazu, kterýž postavil Nabuchodonozor král. 3Tedy shromáždili se knížata, vývodové a vůdcové, starší, správcové nad poklady, v právích zběhlí, úředníci a všickni, kteříž panovali nad krajinami ku posvěcování obrazu toho, kterýž postavil Nabuchodonozor král, a stáli před obrazem, kterýž postavil Nabuchodonozor. 4Biřic pak volal ze vší síly: Vám se to praví lidem, národům a jazykům, 5Jakž uslyšíte zvuk trouby, píšťalky, citary, huslí, loutny, zpívání a všelijaké muziky, padněte a klanějte se obrazu zlatému, kterýž postavil Nabuchodonozor král. 6Kdož by pak nepadl a neklaněl se, té hodiny uvržen bude do prostřed peci ohnivé rozpálené. 7A protož hned, jakž uslyšeli všickni lidé zvuk trouby, píšťalky, citary, huslí, loutny a všelijaké muziky, padli všickni lidé, národové a jazykové, klanějíce se obrazu zlatému, kterýž postavil Nabuchodonozor král. 8A hned téhož času přistoupili muži Kaldejští, a s křikem žalovali na Židy, 9A mluvíce, řekli Nabuchodonozorovi králi: Králi, na věky buď živ. 10Ty králi, vynesls výpověd, aby každý člověk, kterýž by slyšel zvuk trouby, píšťalky, citary, huslí, loutny, zpívání a všelijaké muziky, padl a klaněl se obrazu zlatému, 11A kdož by nepadl a neklaněl se, aby uvržen byl do prostřed peci ohnivé rozpálené. 12Našli se pak někteří Židé, kteréž jsi představil krajině Babylonské, totiž Sidrach, Mizach a Abdenágo, kteřížto muži nedbali na tvé, ó králi, nařízení. Bohů tvých nectí, a obrazu zlatému, kterýž jsi postavil, se neklanějí. 13Tedy Naduchodonozor v hněvě a v prchlivosti rozkázal přivésti Sidracha, Mizacha a Abdenágo. I přivedeni jsou muži ti před krále. 14I mluvil Nabuchodonozor a řekl jim: Zoumyslně-li, Sidrachu, Mizachu a Abdenágo, bohů mých nectíte, a obrazu zlatému, kterýž jsem postavil, se neklaníte? 15Protož nyní, jste-liž hotovi, abyste hned, jakž uslyšíte zvuk trouby, píšťalky, citary, huslí, loutny, zpívání a všelijaké muziky, padli a klaněli se obrazu tomu, kterýž jsem učinil? Pakli se klaněti nebudete, té hodiny uvrženi budete do prostřed peci ohnivé rozpálené, a který jest ten Bůh, ješto by vás vytrhl z ruky mé? 16Odpověděli Sidrach, Mizach a Abdenágo, a řekli králi: My se nestaráme o to, ó Nabuchodonozoře, co bychom měli odpovědíti tobě. 17Nebo aj, buďto že Bůh, jehož my ctíme, (kterýž mocen jest vytrhnouti nás z peci ohnivé rozpálené, a tak z ruky tvé, ó králi), vytrhne nás. 18Buď že nevytrhne, známo buď tobě, ó králi, žeť bohů tvých ctíti a obrazu zlatému, kterýž jsi postavil, klaněti se nebudeme. 19Tedy Nabuchodonozor naplněn jsa prchlivostí, tak že oblíčej tváři jeho se proměnil proti Sidrachovi, Mizachovi a Abdenágovi, a odpovídaje, rozkázal rozpáliti pec sedmkrát více, než obyčej měli ji rozpalovati. 20A mužům silným, kteříž byli mezi rytíři jeho, rozkázal, aby svížíce Sidracha, Mizacha a Abdenágo, uvrhli do peci ohnivé rozpálené. 21Tedy svázali muže ty v pláštích jejich, v košilkách jejich, i v kloboucích jejich a v oděvu jejich, a uvrhli je do prostřed peci ohnivé rozpálené. 22Že pak rozkaz královský náhlý byl, a pec velmi rozpálená, z té příčiny muže ty, kteříž uvrhli Sidracha, Mizacha a Abdenágo, zadusil plamen ohně. 23Ale ti tři muži, Sidrach, Mizach a Abdenágo, padli do prostřed peci ohnivé rozpálené svázaní. 24Tedy Nabuchodonozor král zděsil se, a vstal s chvátáním, a promluviv, řekl hejtmanům svým: Zdaliž jsme neuvrhli tří mužů do prostřed peci svázaných? Odpověděli a řekli králi: Pravda jest, králi. 25On pak odpovídaje, řekl: Aj, vidím čtyři muže rozvázané, procházející se u prostřed ohně, a není žádného porušení při nich, a čtvrtý na pohledění podobný jest synu Božímu. 26A přistoupiv Nabuchodonozor k čelisti peci ohnivé rozpálené, mluvil a řekl: Sidrachu, Mizachu a Abdenágo, služebníci Boha nejvyššího, vyjděte a poďte sem. I vyšli Sidrach, Mizach a Abdenágo z prostředku ohně. 27Shromáždivše se pak knížata, vývodové a vůdcové a hejtmané královští, hleděli na ty muže, an žádné moci neměl oheň při tělích jejich, ani vlas hlavy jejich nepřiškvrkl, ani plášťové jejich se nezměnili, aniž co ohněm páchli. 28I mluvil Nabuchodonozor a řekl: Požehnaný Bůh jejich, totiž Sidrachův, Mizachův a Abdenágův, kterýž poslal anděla svého, a vytrhl služebníky své, kteříž doufali v něho, až i rozkazu královského neuposlechli, ale těla svá vydali, aby nesloužili a neklaněli se žádnému bohu, kromě Bohu svému. 29A protož toto já přikazuji, aby každý ze všelikého lidu, národu a jazyku, kdož by koli co rouhavého řekl proti Bohu Sidrachovu, Mizachovu a Abdenágovu, na kusy rozsekán byl, a dům jeho v záchod obrácen, proto že není Boha jiného, kterýž by mohl vytrhovati, jako tento. 30Tedy zvelebil zase král Sidracha, Mizacha a Abdenága v krajině Babylonské. 31Nabuchodonozor král všechněm lidem, národům i jazykům, kteříž bydlí na vší zemi: Pokoj váš rozmnožen buď. 32Znamení a divy, kteréž učinil při mně Bůh nejvyšší, vidělo mi se za slušné, abych vypravoval. 33Znamení jeho jak veliká jsou, a divové jeho jak mocní jsou, království jeho království věčné, a panování jeho od národu do pronárodu.
Jamieson Fausset Brown Bible Commentary 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.
2 princes--"satraps" of provinces [GESENIUS].
captains--rulers, not exclusively military.
sheriffs--men learned in the law, like the Arab mufti [GESENIUS].
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.
4 The arguments of the persecutor are in brief, Turn or burn.
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.
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-
Dan 6:9) 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,"
2Sam 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.
7 None of the Jews seem to have been present, except the officers, summoned specially.
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.
9 live for ever--A preface of flattery is closely akin to the cruelty that follows. So
Acts 24:2-
Acts 24:3, &c., Tertullus in accusing Paul before Felix.
12 serve not thy gods--not only not the golden image, but also not any of Nebuchadnezzar's gods.
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" (
Matt 10:18), to the edification of the Church in all ages.
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.
15 who is that God--so Sennacherib's taunt (
2Kgs 18:35), and Pharaoh's (
Exod 5:2).
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 (
Matt 10:19,
Matt 10:28).
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,
2Tim 4:17-18). He will, we trust, literally deliver us, but certainly He will do so spiritually.
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.
19 visage . . . changed--He had shown forbearance (
Dan 3:14-
Dan 3:15) 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.
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.
22 flame . . . slew those men-- (
Dan 6:24;
Ps 7:16).
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.
24 True, O king--God extorted this confession from His enemies' own mouths.
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 (
John 8:36), "in the midst of trouble" (
Ps 138:7; compare
Ps 23:3-
Ps 23:4). 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-
Acts 2:27). So Paul (
2Cor 12:8-9). So Noah waited in the ark, after the flood, till God brought him forth (
Gen 8:12-
Gen 8:18).
like the Son of God--Unconsciously, like Saul, Caiaphas (
John 11:49-
John 11:52), 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-
Ps 34:8; and the probably heathen centurion's exclamation (
Matt 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.
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.
27 nor . . . an hair-- (
Luke 12:7;
Luke 21:18).
fire had no power--fulfilling
Isa 43:2; compare
Heb 11:34. God alone is a "consuming fire" (
Heb 12:29).
nor . . . smell of fire--compare spiritually,
1Thess 5:22.
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 (
Pro 16:7).
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-
Dan 4:33, 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.
