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Selected Verse: Daniel 3:30 - Strong Concordance

Verse         Translation Text
Da 3:30 Strong Concordance Then [0116] the king [04430] promoted [06744] Shadrach [07715], Meshach [04336], and Abednego [05665], in the province [04083] of Babylon [0895].
  King James Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.

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Notes on the Bible, by Albert Barnes, [1834]
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 prevail under an Oriental despotism, and the most enlarged and enlightened notions of civil freedom. The views which have prevailed 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 reverence. 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 prevailed, 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 prevailed 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 prevailing 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 prevailed 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 prevailed 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 prevailed. 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 prevail; 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.
 
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28 Then Nebuchadnezzar [05020] spake [06032], and said [0560], Blessed [01289] be the God [0426] of Shadrach [07715], Meshach [04336], and Abednego [05665], who hath sent [07972] his angel [04398], and delivered [07804] his servants [05649] that trusted [07365] in him [05922], and have changed [08133] the king's [04430] word [04406], and yielded [03052] their bodies [01655], that they might not [03809] serve [06399] nor [03809] worship [05457] any [03606] god [0426], except [03861] their own God [0426].
29 Therefore I [04481] make [07761] a decree [02942], That every [03606] people [05972], nation [0524], and language [03961], which speak [0560] any thing amiss [07960] [07955] against [05922] the God [0426] of Shadrach [07715], Meshach [04336], and Abednego [05665], shall be cut [05648] in pieces [01917], and their houses [01005] shall be made [07739] a dunghill [05122]: because [06903] [03606] there is [0383] no [03809] other [0321] God [0426] that can [03202] deliver [05338] after this [01836] sort.
30 Then [0116] the king [04430] promoted [06744] Shadrach [07715], Meshach [04336], and Abednego [05665], in the province [04083] of Babylon [0895].
26 Jesus [2424] answered [611] them [846] and [2532] said [2036], Verily [281], verily [281], I say [3004] unto you [5213], Ye seek [2212] me [3165], not [3756] because [3754] ye saw [1492] the miracles [4592], but [235] because [3754] ye did eat [5315] of [1537] the loaves [740], and [2532] were filled [5526].
19 He shall deliver [05337] thee in six [08337] troubles [06869]: yea, in seven [07651] there shall no evil [07451] touch [05060] thee.
4 Blessed [3107] are they that mourn [3996]: for [3754] they [846] shall be comforted [3870].
7 For a small [06996] moment [07281] have I forsaken [05800] thee; but with great [01419] mercies [07356] will I gather [06908] thee.
8 In a little [08241] wrath [07110] I hid [05641] my face [06440] from thee for a moment [07281]; but with everlasting [05769] kindness [02617] will I have mercy [07355] on thee, saith [0559] the LORD [03068] thy Redeemer [01350].
1 Now [1161] about [2596] that [1565] time [2540] Herod [2264] the king [935] stretched forth [1911] his hands [5495] to vex [2559] certain [5100] of [575] the church [1577].
2 And [1161] he killed [337] James [2385] the brother [80] of John [2491] with the sword [3162].
3 And [2532] because he saw [1492] it [3754] pleased [2076] [701] the Jews [2453], he proceeded further [4369] to take [4815] Peter [4074] also [2532]. (Then [1161] were [2258] the days [2250] of unleavened bread [106].)
4 And [3739] [2532] when he had apprehended [4084] him, he put [5087] him in [1519] prison [5438], and delivered [3860] him to four [5064] quaternions [5069] of soldiers [4757] to keep [5442] him [846]; intending [1014] after [3326] Easter [3957] to bring [321] him [846] forth [321] to the people [2992].
5 Peter [4074] [3303] therefore [3767] was kept [5083] in [1722] prison [5438]: but [1161] prayer [4335] was [2258] made [1096] without ceasing [1618] of [5259] the church [1577] unto [4314] God [2316] for [5228] him [846].
6 And [1161] when [3753] Herod [2264] would [3195] have brought [4254] him [846] forth [4254], the same [1565] night [3571] Peter [4074] was [2258] sleeping [2837] between [3342] two [1417] soldiers [4757], bound [1210] with two [1417] chains [254]: and [5037] the keepers [5441] before [4253] the door [2374] kept [5083] the prison [5438].
7 And [2532], behold [2400], the angel [32] of the Lord [2962] came upon [2186] him, and [2532] a light [5457] shined [2989] in [1722] the prison [3612]: and [1161] he smote [3960] Peter [4074] on the side [4125], and raised [1453] him [846] up [1453], saying [3004], Arise up [450] quickly [1722] [5034]. And [2532] his [846] chains [254] fell off [1601] from [1537] his hands [5495].
8 And [5037] the angel [32] said [2036] unto [4314] him [846], Gird thyself [4024], and [2532] bind on [5265] thy [4675] sandals [4547]. And [1161] so [3779] he did [4160]. And [2532] he saith [3004] unto him [846], Cast [4016] thy garment [2440] about [4016] thee [4675], and [2532] follow [190] me [3427].
9 And [2532] he went out [1831], and followed [190] him [846]; and [2532] wist [1492] not [3756] that [3754] it was [2076] true [227] which [3588] was done [1096] by [1223] the angel [32]; but [1161] thought [1380] he saw [991] a vision [3705].
10 When [1161] they were past [1330] the first [4413] and [2532] the second [1208] ward [5438], they came [2064] unto [1909] the iron [4603] gate [4439] that leadeth [5342] unto [1519] the city [4172]; which [3748] opened [455] to them [846] of his own accord [844]: and [2532] they went out [1831], and passed on through [4281] one [3391] street [4505]; and [2532] forthwith [2112] the angel [32] departed [868] from [575] him [846].
16 Then [0116] the king [04430] commanded [0560], and they brought [0858] Daniel [01841], and cast [07412] him into the den [01358] of lions [0744]. Now the king [04430] spake [06032] and said [0560] unto Daniel [01841], Thy God [0426] whom thou [0607] servest [06399] continually [08411], he will deliver [07804] thee.
17 And a [02298] stone [069] was brought [0858], and laid [07761] upon [05922] the mouth [06433] of the den [01358]; and the king [04430] sealed [02857] it with his own signet [05824], and with the signet [05824] of his lords [07261]; that the purpose [06640] might not [03809] be changed [08133] concerning Daniel [01841].
18 Then [0116] the king [04430] went [0236] to his palace [01965], and passed the night [0956] fasting [02908]: neither [03809] were instruments [01761] of musick brought [05954] before [06925] him: and his sleep [08139] went [05075] from him [05922].
19 Then [0116] the king [04430] arose [06966] very early [08238] in the morning [05053], and went [0236] in haste [0927] unto the den [01358] of lions [0744].
20 And when he came [07127] to the den [01358], he cried [02200] with a lamentable [06088] voice [07032] unto Daniel [01841]: and the king [04430] spake [06032] and said [0560] to Daniel [01841], O Daniel [01841], servant [05649] of the living [02417] God [0426], is thy God [0426], whom thou servest [06399] continually [08411], able [03202] to deliver [07804] thee from [04481] the lions [0744]?
21 Then [0116] said [04449] Daniel [01841] unto [05974] the king [04430], O king [04430], live [02418] for ever [05957].
22 My God [0426] hath sent [07972] his angel [04398], and hath shut [05463] the lions [0744]' mouths [06433], that they have not [03809] hurt [02255] me: forasmuch as [03606] [06903] before [06925] him innocency [02136] was found [07912] in me; and also [0638] before [06925] thee, O king [04430], have I done [05648] no [03809] hurt [02248].
24 Then [0116] Nebuchadnezzar [05020] the king [04430] was astonied [08429], and rose up [06966] in haste [0927], and spake [06032], and said [0560] unto his counsellors [01907], Did not [03809] we cast [07412] three [08532] men [01400] bound [03729] into the midst [01459] of the fire [05135]? They answered [06032] and said [0560] unto the king [04430], True [03330], O king [04430].
25 He answered [06032] and said [0560], Lo [01888], I [0576] see [02370] four [0703] men [01400] loose [08271], walking [01981] in the midst [01459] of the fire [05135], and they have [0383] no [03809] hurt [02257]; and the form [07299] of the fourth [07244] is like [01821] the Son [01247] of God [0426].
26 Then [0116] Nebuchadnezzar [05020] came near [07127] to the mouth [08651] of the burning [03345] fiery [05135] furnace [0861], and spake [06032], and said [0560], Shadrach [07715], Meshach [04336], and Abednego [05665], ye servants [05649] of the most high [05943] God [0426], come forth [05312], and come [0858] hither. Then [0116] Shadrach [07715], Meshach [04336], and Abednego [05665], came forth [05312] of [04481] the midst [01459] of the fire [05135].
27 And the princes [0324], governors [05460], and captains [06347], and the king's [04430] counsellors [01907], being gathered together [03673], saw [02370] these [0479] men [01400], upon whose bodies [01655] the fire [05135] had no [03809] power [07981], nor [03809] was an hair [08177] of their head [07217] singed [02761], neither [03809] were their coats [05622] changed [08133], nor [03809] the smell [07382] of fire [05135] had passed [05709] on them.
9 Then Satan [07854] answered [06030] the LORD [03068], and said [0559], Doth Job [0347] fear [03372] God [0430] for nought [02600]?
10 Hast not thou made an hedge [07753] about him, and about [01157] his house [01004], and about all that he hath on every side [05439]? thou hast blessed [01288] the work [04639] of his hands [03027], and his substance [04735] is increased [06555] in the land [0776].
11 But [0199] put forth [07971] thine hand [03027] now, and touch [05060] all that he hath, and he will curse [01288] [03808] thee to thy face [06440].
19 Then [0116] was Nebuchadnezzar [05020] full [04391] of fury [02528], and the form [06755] of his visage [0600] was changed [08133] against [05922] Shadrach [07715], Meshach [04336], and Abednego [05665]: therefore he spake [06032], and commanded [0560] that they should heat [0228] the furnace [0861] one [02298] seven times [07655] more [05922] than [01768] it was wont [02370] to be heated [0228].
20 And he commanded [0560] the most [02429] mighty [01401] men [01400] that were in his army [02429] to bind [03729] Shadrach [07715], Meshach [04336], and Abednego [05665], and to cast [07412] them into the burning [03345] fiery [05135] furnace [0861].
21 Then [0116] these [0479] men [01400] were bound [03729] in their coats [05622], their hosen [06361] [06361], and their hats [03737], and their other garments [03831], and were cast [07412] into the midst [01459] of the burning [03345] fiery [05135] furnace [0861].
22 Therefore [03606] [06903] because [04481] [01836] the king's [04430] commandment [04406] was urgent [02685], and the furnace [0861] exceeding [03493] hot [0228], the flame [07631] of the fire [05135] slew [06992] those [0479] men [01400] [01994] that took up [05267] Shadrach [07715], Meshach [04336], and Abednego [05665].
23 And these [0479] three [08532] men [01400], Shadrach [07715], Meshach [04336], and Abednego [05665], fell down [05308] bound [03729] into the midst [01459] of the burning [03345] fiery [05135] furnace [0861].
18 But if [02006] not [03809], be it [01934] known [03046] unto thee, O king [04430], that we will [0383] not [03809] serve [06399] thy gods [0426], nor [03809] worship [05457] the golden [01722] image [06755] which thou hast set up [06966].
17 If [02006] it be so, our God [0426] whom we [0586] serve [06399] is [0383] able [03202] to deliver [07804] us from [04481] the burning [03345] fiery [05135] furnace [0861], and [04481] he will deliver [07804] us out of [04481] thine hand [03028], O king [04430].
16 Shadrach [07715], Meshach [04336], and Abednego [05665], answered [06032] and said [0560] to the king [04430], O Nebuchadnezzar [05020], we [0586] are not [03809] careful [02818] to answer [08421] thee in [05922] this [01836] matter [06600].
12 There are [0383] certain [01400] Jews [03062] whom [03487] thou hast set [04483] over [05922] the affairs [05673] of the province [04083] of Babylon [0895], Shadrach [07715], Meshach [04336], and Abednego [05665]; these [0479] men [01400], O king [04430], have [07761] not [03809] regarded [02942] thee [05922]: they serve [06399] not [03809] thy gods [0426], nor [03809] worship [05457] the golden [01722] image [06755] which thou hast set up [06966].
13 Then [0116] Nebuchadnezzar [05020] in his rage [07266] and fury [02528] commanded [0560] to bring [0858] Shadrach [07715], Meshach [04336], and Abednego [05665]. Then [0116] they brought [0858] these [0479] men [01400] before [06925] the king [04430].
14 Nebuchadnezzar [05020] spake [06032] and said [0560] unto them, Is it true [06656], O Shadrach [07715], Meshach [04336], and Abednego [05665], do not [03809] ye [0383] serve [06399] my gods [0426], nor [03809] worship [05457] the golden [01722] image [06755] which I have set [06966] up?
15 Now [03705] if [02006] ye be [0383] ready [06263] that at what time [05732] ye hear [08086] the sound [07032] of the cornet [07162], flute [04953], harp [07030] [07030], sackbut [05443], psaltery [06460], and dulcimer [05481], and all [03606] kinds [02178] of musick [02170], ye fall down [05308] and worship [05457] the image [06755] which I have made [05648]; well: but if [02006] ye worship [05457] not [03809], ye shall be cast [07412] the same hour [08160] into the midst [01459] of a burning [03345] fiery [05135] furnace [0861]; and who [04479] is that God [0426] that shall deliver [07804] you out of [04481] my hands [03028]?
16 Shadrach [07715], Meshach [04336], and Abednego [05665], answered [06032] and said [0560] to the king [04430], O Nebuchadnezzar [05020], we [0586] are not [03809] careful [02818] to answer [08421] thee in [05922] this [01836] matter [06600].
17 If [02006] it be so, our God [0426] whom we [0586] serve [06399] is [0383] able [03202] to deliver [07804] us from [04481] the burning [03345] fiery [05135] furnace [0861], and [04481] he will deliver [07804] us out of [04481] thine hand [03028], O king [04430].
18 But if [02006] not [03809], be it [01934] known [03046] unto thee, O king [04430], that we will [0383] not [03809] serve [06399] thy gods [0426], nor [03809] worship [05457] the golden [01722] image [06755] which thou hast set up [06966].
8 Wherefore [06903] [03606] at that [01836] time [02166] certain [01400] Chaldeans [03779] came near [07127], and accused [07170] [0399] the Jews [03062].
9 They spake [06032] and said [0560] to the king [04430] Nebuchadnezzar [05020], O king [04430], live [02418] for ever [05957].
10 Thou [0607], O king [04430], hast made [07761] a decree [02942], that every [03606] man [0606] that shall hear [08086] the sound [07032] of the cornet [07162], flute [04953], harp [07030] [07030], sackbut [05443], psaltery [06460], and dulcimer [05481] [05481], and all [03606] kinds [02178] of musick [02170], shall fall down [05308] and worship [05457] the golden [01722] image [06755]:
11 And whoso [04479] falleth [05308] not [03809] down [05308] and worshippeth [05457], that he should be cast [07412] into the midst [01459] of a burning [03345] fiery [05135] furnace [0861].
12 There are [0383] certain [01400] Jews [03062] whom [03487] thou hast set [04483] over [05922] the affairs [05673] of the province [04083] of Babylon [0895], Shadrach [07715], Meshach [04336], and Abednego [05665]; these [0479] men [01400], O king [04430], have [07761] not [03809] regarded [02942] thee [05922]: they serve [06399] not [03809] thy gods [0426], nor [03809] worship [05457] the golden [01722] image [06755] which thou hast set up [06966].
13 Then [0116] Nebuchadnezzar [05020] in his rage [07266] and fury [02528] commanded [0560] to bring [0858] Shadrach [07715], Meshach [04336], and Abednego [05665]. Then [0116] they brought [0858] these [0479] men [01400] before [06925] the king [04430].
14 Nebuchadnezzar [05020] spake [06032] and said [0560] unto them, Is it true [06656], O Shadrach [07715], Meshach [04336], and Abednego [05665], do not [03809] ye [0383] serve [06399] my gods [0426], nor [03809] worship [05457] the golden [01722] image [06755] which I have set [06966] up?
15 Now [03705] if [02006] ye be [0383] ready [06263] that at what time [05732] ye hear [08086] the sound [07032] of the cornet [07162], flute [04953], harp [07030] [07030], sackbut [05443], psaltery [06460], and dulcimer [05481], and all [03606] kinds [02178] of musick [02170], ye fall down [05308] and worship [05457] the image [06755] which I have made [05648]; well: but if [02006] ye worship [05457] not [03809], ye shall be cast [07412] the same hour [08160] into the midst [01459] of a burning [03345] fiery [05135] furnace [0861]; and who [04479] is that God [0426] that shall deliver [07804] you out of [04481] my hands [03028]?
16 Shadrach [07715], Meshach [04336], and Abednego [05665], answered [06032] and said [0560] to the king [04430], O Nebuchadnezzar [05020], we [0586] are not [03809] careful [02818] to answer [08421] thee in [05922] this [01836] matter [06600].
17 If [02006] it be so, our God [0426] whom we [0586] serve [06399] is [0383] able [03202] to deliver [07804] us from [04481] the burning [03345] fiery [05135] furnace [0861], and [04481] he will deliver [07804] us out of [04481] thine hand [03028], O king [04430].
18 But if [02006] not [03809], be it [01934] known [03046] unto thee, O king [04430], that we will [0383] not [03809] serve [06399] thy gods [0426], nor [03809] worship [05457] the golden [01722] image [06755] which thou hast set up [06966].
1 Nebuchadnezzar [05020] the king [04430] made [05648] an image [06755] of gold [01722], whose height [07314] was threescore [08361] cubits [0521], and the breadth [06613] thereof six [08353] cubits [0521]: he set it up [06966] in the plain [01236] of Dura [01757], in the province [04083] of Babylon [0895].
2 Then Nebuchadnezzar [05020] the king [04430] sent [07972] to gather together [03673] the princes [0324], the governors [05460], and the captains [06347], the judges [0148], the treasurers [01411], the counsellors [01884], the sheriffs [08614], and all [03606] the rulers [07984] of the provinces [04083], to come [0858] to the dedication [02597] of the image [06755] which Nebuchadnezzar [05020] the king [04430] had set up [06966].
3 Then [0116] the princes [0324], the governors [05460], and captains [06347], the judges [0148], the treasurers [01411], the counsellors [01884], the sheriffs [08614], and all [03606] the rulers [07984] of the provinces [04083], were gathered together [03673] unto the dedication [02597] of the image [06755] that Nebuchadnezzar [05020] the king [04430] had set up [06966]; and they stood [06966] before [06903] the image [06755] that Nebuchadnezzar [05020] had set up [06966].
4 Then an herald [03744] cried [07123] aloud [02429], To you it is commanded [0560], O people [05972], nations [0524], and languages [03961],
5 That at what time [05732] ye hear [08086] the sound [07032] of the cornet [07162], flute [04953], harp [07030] [07030], sackbut [05443], psaltery [06460], dulcimer [05481], and all [03606] kinds [02178] of musick [02170], ye fall down [05308] and worship [05457] the golden [01722] image [06755] that Nebuchadnezzar [05020] the king [04430] hath set up [06966]:
6 And whoso [04479] falleth [05308] not [03809] down [05308] and worshippeth [05457] shall the same hour [08160] be cast [07412] into the midst [01459] of a burning [03345] fiery [05135] furnace [0861].
7 Therefore [06903] [01836] at that time [02166], when [01768] all [03606] the people [05972] heard [08086] the sound [07032] of the cornet [07162], flute [04953], harp [07030] [07030], sackbut [05443], psaltery [06460], and all [03606] kinds [02178] of musick [02170], all [03606] the people [05972], the nations [0524], and the languages [03961], fell down [05308] and worshipped [05457] the golden [01722] image [06755] that Nebuchadnezzar [05020] the king [04430] had set up [06966].
2 Then Nebuchadnezzar [05020] the king [04430] sent [07972] to gather together [03673] the princes [0324], the governors [05460], and the captains [06347], the judges [0148], the treasurers [01411], the counsellors [01884], the sheriffs [08614], and all [03606] the rulers [07984] of the provinces [04083], to come [0858] to the dedication [02597] of the image [06755] which Nebuchadnezzar [05020] the king [04430] had set up [06966].
49 Then Daniel [01841] requested [01156] of [04481] the king [04430], and he set [04483] Shadrach [07715], Meshach [04336], and Abednego [05665], over [05922] the affairs [05673] of the province [04083] of Babylon [0895]: but Daniel [01841] sat in the gate [08651] of the king [04430].