saying to King Nebuchadnezzar
This phrase introduces the Chaldeans' address to the Babylonian king. The name "Nebuchadnezzar" is derived from the Akkadian "Nabu-kudurri-usur," meaning "Nabu, protect my boundary." Nabu was a Babylonian deity associated with wisdom and writing. Historically, Nebuchadnezzar II was a powerful ruler known for his military conquests and the construction of the Hanging Gardens of Babylon. His reign (605-562 BC) marked the zenith of Babylon's power. The Chaldeans' approach to the king reflects the hierarchical and formal court protocols of ancient Near Eastern monarchies, where addressing the king required a specific decorum.

O king
This salutation is a customary form of address in ancient royal courts, signifying respect and acknowledgment of the king's authority. The use of "O" is an exclamatory particle in Hebrew and Aramaic, often used to convey a sense of reverence or urgency. In the context of Daniel 3, the Chaldeans are about to bring an accusation against the Jewish exiles, and their respectful address sets the stage for their complaint. It reflects the cultural norms of the time, where kings were seen as semi-divine figures with absolute power.

may you live forever!
This phrase is a traditional expression of loyalty and well-wishing towards a monarch. In the ancient Near East, such expressions were common in royal courts, symbolizing the subjects' desire for the king's long reign and stability of the kingdom. Theologically, this phrase can be seen as ironic in the context of the Book of Daniel, which emphasizes God's eternal sovereignty over earthly rulers. While earthly kings may aspire to eternal reign, the narrative of Daniel consistently points to the ultimate authority of God, who alone is eternal. This phrase also highlights the transient nature of human power compared to the everlasting dominion of God, a central theme in the book.

Verses 9-12. - They spake and said to the King Nebuchadnezzar, O king, live for ever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image: and whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee; they serve not thy gods, nor worship the golden image which thou hast set up. The differences here between the Septuagint and the Massoretic are slight. Only, it may be observed, that in the repetition of the decree to the king, συμφωνία does not occur. Instead of saying, "they serve not thy gods," it renders, "thine idol they do not serve." Further, the word עְבִדַת ('abeedath), translated "business," is omitted, probably implying the omission in the original text of יתָהון. Theodotion's Version is considerably briefer in regard to the ninth verse, as it omits "answered and said," and "Nebuchadnezzar;" otherwise it is in closer agreement with the Massoretic text, only it too omits συμφωνία. In the Peshitta we find a variation in the ninth verse; its rendering begins, "And they said to Nebuchadnezzar the king." As before mentioned, in the list of instruments pesanterin is omitted, and kinnor appears; otherwise the agreement is close with the Massoretic text. The Vulgate agrees with the Peshitta in its rendering of the ninth verse, but, unlike the Greek Version, inserts symphonia, and unlike the Peshitta, inserts psalterium. As to the Aramaic text, the most noticeable thing is the fact that in the K'thib, instead of סוּמְּפֹנְיָא (sumphonia) there appears סִיפֹנְיָא (siphonia). The twelfth verse has this peculiarity in it, that it is the only case where ־יַת, the sign of the accusative, so frequent in the Targums, occurs in Biblical Aramaic. In the inscription on the Hadad Statue at Sindschirli, line 28, we have ותה (v-th-h) as the sign of the acensative; as in the case before us, it serves for the oblique case of a pronoun. The adulatory address with which these Chaldeans begin is quite in accordance with Eastern usage. The point of the accusation against these three officials was that, being officials, they did not confirm by obedience the solemn decree of the monarch. Further, if this statue or obelisk were erected to Marduk (Merodach), whom Nebuchadnezzar specially worshipped, and whom he regarded as his special protector, the element of treason against the state might be implied in this refusal to give due obeisance to the tutelary god of the Babylonian Empire and its sovereign. The politics and warfare of that period proceeded on the assumption that the gods directly interfered in the affairs of the nations. Any slight done to the national god would - as it was believed - be avenged on the nation who had suffered it to pass unpunished. They summoned deities to leave cities they were besieging, and tried to persuade the inhabitants that even their god was on the side of the besieger. Thus Sennacherib (2 Kings 19:22) asserts that Jehovah must be offended with Hezekiah. and Pharaoh-Necho claimed to Josiah that he went at God's command to fight against Assyria (2 Chronicles 35:21). According to heathen notions generally, Chaldean and Babylonian included, some very slight inadvertence might vitiate a sacrifice, and change it from being a propitiation to the gods to an offence to them. If an inadvertence might thus be maleficent, much more direct disrespect such as that shown by these Jewish officials. But the accusers lay stress on another side of the matter. Nebuchadnezzar had set them over the affairs of the province of Babylon; but he had set up the golden image. There was thus an element of personal disrespect hinted at, made all the more heinous that the element of ingratitude was also present. But how is it that Daniel is not introduced into this narrative? Why was it that he was not attacked rather than his friends? It may be argued that this is another tradition, and that the union of Daniel with the three friends is due to that dovetailing of which so many traces are found - or alleged to be found - in the Pentateuch. But the editor who did the dovetailing in the present instance, did more than dovetail - they are introduced at various points in the narrative of the preceding chapter. Why did he not complete his work, and explain why Daniel was absent? If it is a work of imagination, it is necessary to account for the absence of Daniel; even if it is the result of editorial labour, still the absence of Daniel has to be accounted for or explained away. This would press heavily on one writing in the days of the Maccabees. On one chronicling events as they occurred, this might easily be passed over, because at the time every one in Babylon would be perfectly aware why Daniel was not there. The absence of all reference to Daniel in this chapter is an indirect proof of the antiquity and genuineness of the book of which it forms part. The reasons for Daniel's absence may easily be imagined. He might have been sent on official duty to a distant province of the empire, or, though this is not so likely, his presence at this festival might not be required A prosaic but possible solution of Daniel's absence might be illness. If he were known to be incapacitated by sickness from taking part in any public function, the Chaldeans would not damage their case by referring to him.

Parallel Commentaries ...


saying
עֲנוֹ֙ (‘ă·nōw)
Verb - Qal - Perfect - third person masculine plural
Strong's 6032: To answer

to King
מַלְכָּ֑א (mal·kā)
Noun - masculine singular determinate
Strong's 4430: A king

Nebuchadnezzar,
לִנְבוּכַדְנֶצַּ֖ר (lin·ḇū·ḵaḏ·neṣ·ṣar)
Preposition-l | Noun - proper - masculine singular
Strong's 5020: Nebuchadnezzar -- a Babylonian king

“O king,
מַלְכָּ֖א (mal·kā)
Noun - masculine singular determinate
Strong's 4430: A king

may you live
חֱיִֽי׃ (ḥĕ·yî)
Verb - Qal - Imperative - masculine singular
Strong's 2418: To live

forever!
לְעָלְמִ֥ין (lə·‘ā·lə·mîn)
Preposition-l | Noun - masculine plural
Strong's 5957: Remote time, the future, past, forever


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OT Prophets: Daniel 3:9 They answered Nebuchadnezzar the king O king (Dan. Da Dn)