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. Doxology to the Most High God (4.1–3)

B. Nebuchadnezzar’s narration of his dream (4.4–18)
C. The Dream’s Interpretation (4.19–27)
D. The Dream’s Fulfilment (4.28–33)
E. 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
He then summoned the satraps,
prefects, governors, advisers, treasurers,
judges, magistrates and all the other
provincial officials to come to the dedication of
the image he had set up. 3
So the satraps,
prefects, governors, advisers, treasurers,
judges, magistrates and all the other
provincial officials assembled for the
dedication of the image that 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 every language fell down and
worshiped the image of 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 with rage, Nebuchadnezzar
summoned Shadrach, 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. 21
So these men, wearing
their robes, 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.