(ot3) Exegetical Template Daniel 3

Daniel 4 Introduction

As Baldwin notes, most commentators regard Dan 3 as a kind of allegory rather than a historical event. Every aspect of the story has been called into question. Many identify allusions to the Antiochene crisis and argue that the story has been introduced as an encouragement to resist pagan pressure, even if it entails death. Whether the incident is historical or not, we can at least say that the story has realistic touches. Comparable realities abound, such as the Colossus of Rhodes (70 cubits high)1 , artefacts exemplifying such gold-plating (cf. Isa 40.19; 41.7; Jer 10.4), Babylonian references to execution by incineration (Rim Sin, 1750 BC; cf. also Jer 29.22), the excavations of large brick-kilns outside Babylon, as well as dedication ceremonies and musical instruments from Babylonian and Persian times. Such parallels may simply indicate that the author has added some authentic items to flavour his plot. Haag and Goldingay suggest that the story is a midrash (i.e., like a parable) based on Isa 43.1–3.2 Context

Lucas, Daniel, 88, 94. Dan. 1–3 gives examples of three different ways in which faithful Jews of the Dispersion can come into conflict with the society in which they live. They form something of a sequence; one might say a crescendo. In ch. 1 the problem arises because of the readiness of the Babylonians to accept the Jews into their society—on their own terms, of course, but there is no overt menace to this. Once the problem is aired by Daniel, there is a positive response by the court official in seeking a resolution to it. In ch. 2 the problem has nothing to do with anything specifically Jewish. It arises from counting Daniel and his companions among the sages of Babylon. They have to share the risks faced by their pagan colleagues. There is no malice directed against the Jews as such. In ch. 3 the situation is quite different. An issue central to Jewish faith is involved, and the Jews are faced with malicious enemies… The point is that the Jews’ religious distinctiveness provides the opportunity for their opponents to take action against them when they have other reasons for wanting to do so.

Both chs. 2 and 3 have a large statue as their symbolic focus. This juxtaposition seems deliberately designed to compare Nebuchadnezzar’s statue (ch. 3) with the statue of his dream (ch. 2). It could be that the image ( ) Nebuchadnezzar erects in ch. 3 is his response to the disturbing message of the collapsing statue ( ) of his dream—an attempt to consolidate his empire through a very public loyalty test. In any case, ch. 3 is joined thematically to ch. 2 through the image/statue. Daniel is noticeable in ch. 3 by his absence. The final verse of ch. 2 seems a deliberate ploy to separate Daniel from his three companions, allowing the episode of ch. 3 to proceed without him. After ch. 3, Shadrach, Meshach and Abednego do not feature again in the book of Daniel.

Structure Although the concluding part of chapter 3 in the MT (the chapter divisions in late medieval Hebrew manuscripts were influenced by the Vulgate), it is generally agreed that verses 1–3 belong in fact to chapter 4 (so English Bibles), giving it a chiastic thematic structure. The king begins (4.1–3) and ends (4.34–37) with an ascription of praise to the Most High, while the main story divides into three parts: (i) Nebuchadnezzar’s narration of his dream (4.4–18); (ii) its interpretation (4.19–27); and (iii) 1

That is, c. 32 metres tall.

2

Goldingay, p.68.

its fulfilment (4.28–33). On this reckoning, the thematic structure is as follows:3 A. B. C. D. E.

Doxology to the Most High God (4.1–3) Nebuchadnezzar’s narration of his dream (4.4–18) The Dream’s Interpretation (4.19–27) The Dream’s Fulfilment (4.28–33) Restoration and Praise (4.34–37)

A narrative structure is harder to identify because of the nature of the material in Dan 4. It is a curious blend of letter (4.1–2), first-person narrative (4.4–18, 34a, 36–37), third person narrative (4.19–33),4 and poetry (4.3, 34b–35). Once the Predicament is identified, the following tentative narrative structure can be given: Theme In light of our analysis, the theme of this episode is that God rules and absolutely everyone does whatever he decrees: ‘the Most High rules over the kingdom of men and gives it to whom he will’ (4.25). The message of this chapter for its Jewish readers was surely that their God was indeed sovereign and thus, reverent submission to him was their best hope, however attractive assimilation to a foreign culture might appear to be (so Redditt). Furthermore, the poetic praise offered by Nebuchadnezzar in 4.34b–35 is a statement that God requires no apologetic or theodicy. His sovereignty is all the justification needed for his actions. That is, God does what he wills in the affairs of men because he is supremely sovereign over all. Yet, to this we must add that God is not viewed as a whimsical despot in the mould of foreign pagan kings, but on the contrary is merciful and accepts repentance and humility.

3

Again, a more detailed outline is offered by Collins (p.216). The order of the LXX is significantly different (for details, see Lucas, p.105), most likely reflecting a different Vorlage.

4

It can be argued that the third-person narrative only really begins at 4.28, and that 4.19–27 are still part of Nebuchadnezzar’s first-person account. In any case, 4.28–33 is quite distinctive, as it is certifiably not couched as Nebuchadnezzar speaking.

Beginning 1

King Nebuchadnezzar made an image of

gold, ninety feet high and nine feet wide, and set it up on the plain of Dura in the province of Babylon.

2

prefects, judges,

He then summoned the satraps, governors,

magistrates

advisers,

treasurers,

and

the

all

other

provincial officials to come to the dedication of the image he had set up. prefects, judges,

governors, magistrates

provincial

officials

dedication

of

3

So the satraps,

advisers,

treasurers,

and

the

all

assembled

the

image

other

for that

the King

Nebuchadnezzar had set up, and they stood before it.

Predicament 4

Then the herald loudly proclaimed, “This is

what you are commanded to do, O peoples, nations and men of every language: 5 As soon as you hear the sound of the horn, flute, zither, lyre, harp, pipes and all kinds of music, you must fall down and worship the image of gold that King Nebuchadnezzar has set up.

6

Whoever does not fall down and worship will immediately

be

thrown

into

a

blazing

furnace.” 7

Therefore, as soon as they heard the

sound of the horn, flute, zither, lyre, harp and all kinds of music, all the peoples, nations and men

of

worshiped

every the

language image

of

fell

down

and

gold

that

King

Nebuchadnezzar had set up. 8

At this time some astrologers came

forward and denounced the Jews.

9

They said

to King Nebuchadnezzar, “O king, live forever! 10

You have issued a decree, O king, that

everyone who hears the sound of the horn, flute, zither, lyre, harp, pipes and all kinds of music must fall down and worship the image of gold, 11 and that whoever does not fall down and worship will be thrown into a blazing

furnace. 12 But there are some Jews whom you have set over the affairs of the province of Babylon-- Shadrach, Meshach and Abednego-who pay no attention to you, O king. They neither serve your gods nor worship the image of gold you have set up.”

Quest 13

Furious

summoned

with

rage,

Shadrach,

Nebuchadnezzar Meshach

and

Abednego. So these men were brought before the king, 14 and Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach and Abednego, that you do not serve my gods or worship the image of gold I have set up? 15 Now when you hear the sound of the horn, flute, zither, lyre, harp, pipes and all kinds of music, if you are ready to fall down and worship the image I made, very good. But if you do not worship it, you will be thrown immediately into a blazing furnace. Then what god will be able to rescue you from my hand?” 16

Shadrach, Meshach and Abednego replied

to the king, “O Nebuchadnezzar, we do not need to defend ourselves before you in this matter.

17

If we are thrown into the blazing

furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. 18 But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up.” 19

Then Nebuchadnezzar was furious with

Shadrach, Meshach and Abednego, and his attitude toward them changed. He ordered the furnace heated seven times hotter than usual 20

and commanded some of the strongest

soldiers in his army to tie up Shadrach, Meshach and Abednego and throw them into the blazing furnace. their

robes,

21

So these men, wearing

trousers,

turbans

and

other

clothes, were bound and thrown into the

blazing furnace. 22 The king’s command was so urgent and the furnace so hot that the flames of the fire killed the soldiers who took up Shadrach, Meshach and Abednego,

23

and

these three men, firmly tied, fell into the blazing furnace. 24

Then King Nebuchadnezzar leaped to his

feet in amazement and asked his advisers, “Weren’t there three men that we tied up and threw into the fire?” They replied, “Certainly, O king.” 25

He said, “Look! I see four men walking

around in the fire, unbound and unharmed, and the fourth looks like a son of the gods.” 26

Nebuchadnezzar then approached the

opening of the blazing furnace and shouted, “Shadrach, Meshach and Abednego, servants of the Most High God, come out! Come here!” So Shadrach, Meshach and Abednego came out of the fire,

27

and the satraps, prefects,

governors and royal advisers crowded around them. They saw that the fire had not harmed their bodies, nor was a hair of their heads singed; their robes were not scorched, and there was no smell of fire on them.

Denouement 28

Then Nebuchadnezzar said, “Praise be to

the God of Shadrach, Meshach and Abednego, who has sent his angel and rescued his servants! They trusted in him and defied the king’s command and were willing to give up their lives rather than serve or worship any god except their own God.

29

Therefore I

decree that the people of any nation or language who say anything against the God of Shadrach, Meshach and Abednego be cut into pieces and their houses be turned into piles of rubble, for no other god can save in this way.”

Ending

30

Then the king promoted Shadrach, Meshach

and Abednego in the province of Babylon.