Verse 14. - Nebuchadnezzar spake, and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? The Septuagint rendering here is, "Whom when he saw, Nebuchadnezzar the king said to them, Wherefore, Shadrach, Meshach, and Abednego, do ye not worship my gods, nod before the golden image which I have set up do ye not prostrate yourselves?" There seems to have been a difference of reading here. The first words must have been read as בהון עליהון (behon 'aleehon), and the mysterious word הַצְדָּא (hatzeda) had occupied a position before, not after אמר. The word צְדָא in the aphel in Syriac means "to look steadily." This interpretation of the word shows that the translator had before him a document in which Syriac meanings might be expected. Theodotion renders the last clause, "If truly (εἰ ἀληθῶς) Shadrach, Meshach, and Abednego, my gods ye do not worship, and before the golden image which I have set up ye do not prostrate yourselves?" - a construction that shows a slavish following of the Aramaic. The sense here is really the same as that of the Authorized Version. The Peshitta renders the opening word of this latter portion of the verse, "in truth" - a rendering with which Jerome agrees. Professor Bevan suggests another reading, הַאַזְדָּא, followed by Behrmann. Unfortunately, the meaning of אַזְדָּא is very doubtful. The common rendering is "of set purpose." So Furst, Gesenius, Winer, among lexicographers, and Bertholdt, Ewald, Aben Ezra, Wordsworth, among commentators; Keil, Kliefoth, Kra-nichfeld, hold it to mean "with evil intent." It is suggested also that it may mean "in mockery." The reading suggested by Professor Bevan and supported by Behrmann is not to be thought of; they appeal to Theodotion, but when this word occurs in the previous chapter (ver. 5), Theodotion translates ἀπέστη, which makes it evident that אזדא (azda) did not mean "truth" to him. More may be said for the Peshitta, only that, though azda does seem to mean "truth," the translation is not the same in Daniel 2:5 and the present verse. If there is to be a change of reading, that indicated by the Septuagint translation is preferable. The Septuagint translator has had צדא before him, and there is no evidence that Theodotion had not. The change in the arrangement of the words is a simpler variation than any other, and it retains the word in its Syriac meaning; otherwise we should be inclined to follow the lexicographers, and translate "of set purpose." If we take the view of this word indicated above, then we may imagine Nebuchadnezzar looking steadfastly on those youths who had dared to oppose him, hoping, it may be, to see them shrink from his gaze, as he had seen so many of the kings he had conquered do. If this is correct, it gives a point to what the youths begin their answer with in ver. 16. If we take the more common rendering, we see the generosity of the king. Full of rage and fury as he is, he will give them an opening to say that it was of inadvertence that they failed to obey his decree. This is fully borne out by the next verse. If Nebuchadnezzar was full of fury at the crime against the gods, he yet was careful that the envy of the Chaldeans should not hinder him from giving the Jews who had been accused to him a chance to defend themselves. This mental fairness it was which, despite his outbursts of capricious rage, drew the affection of those about him to Nebuchadnezzar.
3:8-18 True devotion calms the spirit, quiets and softens it, but superstition and devotion to false gods inflame men's passions. The matter is put into a little compass, Turn, or burn. Proud men are still ready to say, as Nebuchadnezzar, Who is the Lord, that I should fear his power? Shadrach, Meshach, and Abednego did not hesitate whether they should comply or not. Life or death were not to be considered. Those that would avoid sin, must not parley with temptation when that to which we are allured or affrighted is manifestly evil. Stand not to pause about it, but say, as Christ did, Get thee behind me, Satan. They did not contrive an evasive answer, when a direct answer was expected. Those who make their duty their main care, need not be anxious or fearful concerning the event. The faithful servants of God find him able to control and overrule all the powers armed against them. Lord, if thou wilt, thou canst. If He be for us, we need not fear what man can do unto us. God will deliver us, either from death or in death. They must obey God rather than man; they must rather suffer than sin; and must not do evil that good may come. Therefore none of these things moved them. The saving them from sinful compliance, was as great a miracle in the kingdom of grace, as the saving them out of the fiery furnace was in the kingdom of nature. Fear of man and love of the world, especially want of faith, make men yield to temptation, while a firm persuasion of the truth will deliver them from denying Christ, or being ashamed of him. We are to be meek in our replies, but we must be decided that we will obey God rather than man.
Nebuchadnezzar spake and said unto them, is it true,.... What I have heard of you, what you are charged with and accused of; surely it cannot be; so Aben Ezra and Saadiah interpret the word as we do, and all the Oriental versions: it is only used in this place: it is expressed by way of admiration, as Jacchiades observes; it being incredible to the king, what he could never believe, unless it appeared plain in his own eyes. Some (o) render it, is it a "desolation?" so Jarchi; is my decree such? or should you not obey it? was this suffered, nothing but disorder and desolation would follow in the kingdom: or, "is it of purpose?" as others (p); have you done this willingly and knowingly, or through imprudence and inadvertency? if the latter, it is pardonable; if not, it cannot be borne with. De Dieu, from the Syriac use of the word, renders it, "is it a joke?" are you serious, and in good earnest, or in joke, "that ye worship not my gods? or do you mock me and them?"
O Shadrach, Meshach, and Abednego; on whom I have conferred so many favours, raised from a low to a high estate, and yet used by you in this manner:
do ye not serve my gods; one would think he had no need to have asked this question; since he must needs know, that, by their nation and religion, they served only one God, and could serve no other; and that by their daily practice they never did, in which they were indulged:
nor worship the golden image that I have set up? it is for the sake of this the question is put; this was the thing his heart was set upon; and such was his pride, that he could not bear any control in it.
(o) "nunquid desolatio?" Montanus. So Jacchiades, and some in Ben Melech. (p) "An certo consilio?" Junius & Tremellius; "sive ex proposito?" Piscator; so Rabbenu Hai in Ben Melech; "an de industria?" Cocceius; "num revera, vel studiose?" Michaelis.
O Shadrach, Meshach, and Abednego; on whom I have conferred so many favours, raised from a low to a high estate, and yet used by you in this manner:
do ye not serve my gods; one would think he had no need to have asked this question; since he must needs know, that, by their nation and religion, they served only one God, and could serve no other; and that by their daily practice they never did, in which they were indulged:
nor worship the golden image that I have set up? it is for the sake of this the question is put; this was the thing his heart was set upon; and such was his pride, that he could not bear any control in it.
(o) "nunquid desolatio?" Montanus. So Jacchiades, and some in Ben Melech. (p) "An certo consilio?" Junius & Tremellius; "sive ex proposito?" Piscator; so Rabbenu Hai in Ben Melech; "an de industria?" Cocceius; "num revera, vel studiose?" Michaelis.