Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Daniel 3:25 - King James

Verse	Translation	Text
Da 3:25	King James	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.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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 (Joh 8:36), "in the midst of trouble" (Psa 138:7; compare Psa 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 (Act 2:26-27). So Paul (Co2 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 (Joh 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; Psa 34:7-8; and the probably heathen centurion's exclamation (Mat 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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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 (Joh 8:36), "in the midst of trouble" (Psa 138:7; compare Psa 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 (Act 2:26-27). So Paul (Co2 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 (Joh 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; Psa 34:7-8; and the probably heathen centurion's exclamation (Mat 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.

Notes on the Bible, by Albert Barnes, [1834]
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 rēvēh) - "his appearance" (from ראה râ'âh - "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 prevailing 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 dâmēh lebar 'ĕlâhı̂yn - "like to A son of God," or to a son of the gods - since the word אלחין 'ĕlâhı̂yn (Chaldee), or אלהים 'ĕlohı̂ym (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 prevent 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.

Notes on the Bible, by Albert Barnes, [1834]

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 rēvēh) - "his appearance" (from ראה râ'âh - "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 prevailing 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 dâmēh lebar 'ĕlâhı̂yn - "like to A son of God," or to a son of the gods - since the word אלחין 'ĕlâhı̂yn (Chaldee), or אלהים 'ĕlohı̂ym (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 prevent 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

Top

⁵⁴ Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

⁷ The angel of the LORD encampeth round about them that fear him, and delivereth them.
⁸ O taste and see that the LORD is good: blessed is the man that trusteth in him.

⁷ When the morning stars sang together, and all the sons of God shouted for joy?

⁶ Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.

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.

⁴⁹ And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,
⁵⁰ Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
⁵¹ And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
⁵² And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

¹² And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.
¹³ And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.
¹⁴ And in the second month, on the seven and twentieth day of the month, was the earth dried.
¹⁵ And God spake unto Noah, saying,
¹⁶ Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.
¹⁷ Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.
¹⁸ And Noah went forth, and his sons, and his wife, and his sons' wives with him:

⁸ For this thing I besought the Lord thrice, that it might depart from me.
⁹ And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

²⁶ Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
²⁷ Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

³ He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake.
⁴ Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

⁷ Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.

³⁶ If the Son therefore shall make you free, ye shall be free indeed.

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.

²² My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.

¹⁴ Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

²² And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;

¹⁰ Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

¹¹ For he shall give his angels charge over thee, to keep thee in all thy ways.
¹² They shall bear thee up in their hands, lest thou dash thy foot against a stone.

⁷ The angel of the LORD encampeth round about them that fear him, and delivereth them.

²¹ Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.

¹⁰ A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.

²² My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.

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 an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.