saying to King Nebuchadnezzar
This phrase introduces the address to King Nebuchadnezzar, the ruler of the Babylonian Empire. Nebuchadnezzar is a significant historical figure known for his military conquests and the construction of the Hanging Gardens of Babylon. In the biblical context, he is portrayed as a powerful monarch who plays a crucial role in the lives of Daniel and his companions. His interactions with the Jewish exiles highlight the tension between the pagan world and the faith of the Israelites. The address to Nebuchadnezzar reflects the formal and respectful manner in which subjects approached their king, acknowledging his authority and power.

“O king, may you live forever!”
This phrase is a customary greeting in ancient Near Eastern cultures, expressing loyalty and wishing long life to the king. It reflects the subjects' desire for the stability and prosperity of the kingdom under the king's reign. In the context of Daniel 3, this greeting is part of the formal address by the Chaldeans, who are about to accuse Shadrach, Meshach, and Abednego of disobedience. The phrase underscores the cultural expectation of reverence towards the king, which contrasts with the unwavering faith of the three Hebrew men who refuse to worship the golden image. This greeting is also seen in other parts of the Bible, such as in Daniel 2:4 and Daniel 6:6, indicating a consistent cultural practice. Theologically, it highlights the transient nature of earthly kingdoms compared to the eternal kingdom of God, a theme prevalent throughout the book of Daniel.

1. King Nebuchadnezzar
The powerful ruler of Babylon, known for his conquests and the construction of the Hanging Gardens. He plays a central role in the Book of Daniel, often representing the pride and power of earthly kingdoms.

2. The Chaldeans
A group of wise men or astrologers in Babylon who were often consulted by the king. In this context, they are the ones addressing King Nebuchadnezzar, likely with ulterior motives.

3. Babylon
The setting of this event, a major city and empire known for its wealth, power, and idolatry. It serves as a backdrop for the trials and faithfulness of Daniel and his friends.

4. The Golden Image
Although not directly mentioned in verse 9, it is the central issue of the chapter. King Nebuchadnezzar had set up a golden image, demanding worship from all his subjects.

5. Shadrach, Meshach, and Abednego
Daniel's friends who refused to bow to the golden image, demonstrating their faithfulness to God. Their account unfolds in the subsequent verses.Respect for Authority
The Chaldeans' greeting to Nebuchadnezzar shows respect for authority, which is a biblical principle. However, respect should not lead to compromising one's faith.

Discernment of Motives
The Chaldeans' flattery may have hidden motives. Believers should be discerning of others' intentions, especially when it involves matters of faith.

Faithfulness in Trials
The context of this verse sets the stage for the faithfulness of Shadrach, Meshach, and Abednego. Believers are called to remain faithful even when pressured by societal norms.

Idolatry and Worship
The chapter highlights the tension between idolatry and true worship. Christians must guard against modern forms of idolatry that compete for their devotion.

God's Sovereignty
Despite earthly powers, God's sovereignty is evident. Believers can trust in God's ultimate authority over all human rulers.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)