3:1 Nabuchodonosor rex fecit statuam auream, altitudine cubitorum sexaginta, latitudine cubitorum sex, et statuit eam in campo Dura, provinciae Babylonis.
*H King Nabuchodonosor made a statue of gold, of sixty cubits high, and six cubits broad, and he set it up in the plain of Dura, of the province of Babylon.
Ver. 1. Statue. It was not the figure of a man, (C.) the dimensions 90 feet high and 9 broad (W.) being disproportionate; though a man might be represented on the pillar. Some take it for Nabolpolassar, (C.) or for the king himself. S. Jer. W. — But he never complains of the injury shewn to his own person, and therefore it probably was meant for Bel, the chief god. C. iv. 5. and xiv. 1. This nation adored statues. Bar. vi. 3. The Persians worshipped only the elements. C. — Ochus first set up the statue of the goddess Tanais or Anais. Clem. Protr. — Dura. Sept. "enclosed." S. Jer. — This happened towards the end of the king's reign, (v. 98, &c.) of course the three young men might be about fifty years old. C.
A.M. 3417, A.C. 587.
3:2 Itaque Nabuchodonosor rex misit ad congregandos satrapas, magistratus, et judices, duces, et tyrannos, et praefectos, omnesque principes regionum, ut convenirent ad dedicationem statuae quam erexerat Nabuchodonosor rex.
*H Then Nabuchodonosor, the king, sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up.
Ver. 2. Nobles. Lit. "satraps," or, "the king's domestics." Sept. in 1 Esd. viii. 36. — Judges, or "governors of provinces." ib. Theodot. &c. — Captains of the soothsayers. — Rulers; "tyrants," here denoting treasurers. C. — Governors. Lit. "the grandees who were in power;" (H.) counsellors. The original adds, (C.) Thopthia, (H.) "lawyers" and orators. The head of the Turkish religion is called muphti, from the same root, (C.) peti, "to teach." H.
3:3 Tunc congregati sunt satrapae, magistratus, et judices, duces, et tyranni, et optimates, qui erant in potestatibus constituti, et universi principes regionum, ut convenirent ad dedicationem statuae, quam erexerat Nabuchodonosor rex. Stabant autem in conspectu statuae, quam posuerat Nabuchodonosor rex :
Then the nobles, the magistrates, and the judges, the captains, and rulers, and the great men that were placed in authority, and all the princes of the provinces, were gathered together to come to the dedication of the statue, which king Nabuchodonosor had set up. And they stood before the statue which king Nabuchodonosor had set up.
3:4 et praeco clamabat valenter : Vobis dicitur populis, tribubus, et linguis :
Then a herald cried with a strong voice: To you it is commanded, O nations, tribes and languages:
3:5 in hora qua audieritis sonitum tubae, et fistulae, et citharae, sambucae, et psalterii, et symphoniae, et universi generis musicorum, cadentes adorate statuam auream, quam constituit Nabuchodonosor rex.
*H That in the hour that you shall hear the sound of the trumpet, and of the flute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music, ye fall down and adore the golden statue which king Nabuchodonosor hath set up.
Ver. 5. Symphony. This and several other terms seem taken from the Greek, though the scythara and sambuca came originally from Chaldea. C. — Down. This and offering incense were sometimes considered as marks of idolatry; so being present at the sermons and churches of Protestants was a sign of joining in their communion, being required for that purpose. W.
3:6 Si quis autem non prostratus adoraverit, eadem hora mittetur in fornacem ignis ardentis.
But if any man shall not fall down and adore, he shall the same hour be cast into a furnace of burning fire.
3:7 Post haec igitur, statim ut audierunt omnes populi sonitum tubae, fistulae, et citharae, sambucae, et psalterii, et symphoniae, et omnis generis musicorum, cadentes omnes populi, tribus, et linguae adoraverunt statuam auream, quam constituerat Nabuchodonosor rex.
Upon this, therefore, at the time when all the people heard the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, all the nations, tribes, and languages fell down and adored the golden statue which king Nabuchodonosor had set up.
3:8 Statimque in ipso tempore accedentes viri Chaldaei accusaverunt Judaeos :
*H And presently at that very time some Chaldeans came and accused the Jews,
Ver. 8. Jews: the three children whom they viewed with a jealous eye. Daniel was too much exalted, or was absent with other Jews.
3:9 dixeruntque Nabuchodonosor regi : Rex, in aeternum vive !
And said to king Nabuchodonosor: O king, live for ever:
3:10 tu, rex, posuisti decretum, ut omnis homo, qui audierit sonitum tubae, fistulae, et citharae, sambucae, et psalterii, et symphoniae, et universi generis musicorum, prosternat se, et adoret statuam auream :
Thou, O king, hast made a decree, that every man that shall hear the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, shall prostrate himself, and adore the golden statue:
3:11 si quis autem non procidens adoraverit, mittatur in fornacem ignis ardentis.
And that if any man shall not fall down and adore, he should be cast into a furnace of burning fire.
3:12 Sunt ergo viri Judaei, quos constituisti super opera regionis Babylonis, Sidrach, Misach, et Abdenago : viri isti contempserunt, rex, decretum tuum : deos tuos non colunt, et statuam auream, quam erexisti, non adorant.
Now there are certain Jews, whom thou hast set over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have slighted thy decree: they worship not thy gods, nor do they adore the golden statue which thou hast set up.
3:13 Tunc Nabuchodonosor, in furore et in ira, praecepit ut adducerentur Sidrach, Misach, et Abdenago : qui confestim adducti sunt in conspectu regis.
Then Nabuchodonosor in fury, and in wrath, commanded that Sidrach, Misach, ad Abdenago should be brought: who immediately were brought before the king.
3:14 Pronuntiansque Nabuchodonosor rex, ait eis : Verene Sidrach, Misach, et Abdenago, deos meos non colitis, et statuam auream, quam constitui, non adoratis ?
And Nabuchodonosor, the king, spoke to them, and said: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, nor adore the golden statue that I have set up?
3:15 nunc ergo si estis parati, quacumque hora audieritis sonitum tubae, fistulae, citharae, sambucae, et psalterii, et symphoniae, omnisque generis musicorum, prosternite vos, et adorate statuam, quam feci : quod si non adoraveritis, eadem hora mittemini in fornacem ignis ardentis : et quis est Deus, qui eripiet vos de manu mea ?
*H Now, therefore, if you be ready, at what hour soever, you shall hear the sound of the trumpet, flute, harp, sackbut, and psaltery, and symphony, and of all kind of music, prostrate yourselves, and adore the statue which I have made: but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand?
Ver. 15. Hand? Proof of this king's inconstancy, as he had witnessed the power of God!
3:16 Respondentes Sidrach, Misach, et Abdenago, dixerunt regi Nabuchodonosor : Non oportet nos de hac re respondere tibi.
Sidrach, Misach, and Abdenago, answered, and said to king Nabuchodonosor: We have no occasion to answer thee concerning this matter.
3:17 Ecce enim Deus noster, quem colimus, potest eripere nos de camino ignis ardentis, et de manibus tuis, o rex, liberare.
For behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king.
3:18 Quod si noluerit, notum sit tibi, rex, quia deos tuos non colimus, et statuam auream, quam erexisti, non adoramus.
*H But if he will not, be it known to thee, O king, that we will not worship thy gods, nor adore the golden statue which thou hast set up.
Ver. 18. He. Chal. "not" C. — By this modest yet resolute answer, they testified their faith in God's power, and their determination rather to suffer death (W.) than to go against their conscience. H. — They were ignorant whether God would preserve them from the flames or not, (W.) as he is said to have rescued Abraham from a similar danger. 2 Esd. ix. 7.
3:19 Tunc Nabuchodonosor repletus est furore, et aspectus faciei illius immutatus est super Sidrach, Misach, et Abdenago : et praecepit ut succenderetur fornax septuplum quam succendi consueverat.
Then was Nabuchodonosor filled with fury: and the countenance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it had been accustomed to be heated.
3:20 Et viris fortissimis de exercitu suo jussit ut ligatis pedibus Sidrach, Misach, et Abdenago, mitterent eos in fornacem ignis ardentis.
*H And he commanded the strongest men that were in his army, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire.
Ver. 20. Strongest. Chal. "mighty in strength;" (H.) his own guards, the usual executioners.
3:21 Et confestim viri illi vincti, cum braccis suis, et tiaris, et calceamentis, et vestibus, missi sunt in medium fornacis ignis ardentis :
*H And immediately these men were bound, and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.
Ver. 21. Coats, or various coloured bandages for the thighs, used by men and women. Aquila and Th. retain the original term, Σαραβαροις. Chal. saraballa. C. — Caps: "tiaras." H. — The king alone wore them upright.
3:22 nam jussio regis urgebat. Fornax autem succensa erat nimis : porro viros illos, qui miserant Sidrach, Misach, et Abdenago, interfecit flamma ignis.
*H For the king's commandment was urgent, and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago.
Ver. 22. Slew. They were working still at the furnace, when it burst out and destroyed them, (C.) while the three Jews were praising God below. H. v. 46, 48.
3:23 Viri autem hi tres, id est, Sidrach, Misach, et Abdenago, ceciderunt in medio camino ignis ardentis, colligati.
But these three men, that is, Sidrach, Misach, and Abdenago, fell down bound in the midst of the furnace of burning fire.
3:24 Et ambulabant in medio flammae, laudantes Deum, et benedicentes Domino.
*H And they walked in the midst of the flame, praising God, and blessing the Lord.
Ver. 24. And, &c. "What follows I have not found in the Heb. volumes." S. Jer. H. — Here S. Jerom takes notice, that from this verse to v. 91 was not in the Heb. in his time. But as it was in all the Greek Bibles, (which were originally translated from the Hebrew) it is more than probable that it had been formerly in the Hebrew; or rather in the Chaldaic, in which the Book of Daniel was written. But this is certain: that it is and has been of old, received by the Church, and read as canonical Scripture in her liturgy and divine offices. Ch. — See the pref. W.
3:25 Stans autem Azarias oravit sic, aperiensque os suum in medio ignis, ait :
Then Azarias standing up, prayed in this manner, and opening his mouth in the midst of the fire, he said:
3:26 [Benedictus es, Domine Deus patrum nostrorum, et laudabile, et gloriosum nomen tuum in saecula :
Blessed art thou, O Lord, the God of our fathers, and thy name is worthy of praise, and glorious for ever:
3:27 quia justus es in omnibus, quae fecisti nobis, et universa opera tua vera, et viae tuae rectae, et omnia judicia tua vera.
*H For thou art just in all that thou hast done to us, and all thy works are true, and thy ways right, and all thy judgments true.
Ver. 27. True; not fickle, and liable to change. C. — Opera mutas non mutas consilium. S. Aug. Conf. i. 4. — Cappel. argues from this confession, that the piece is not divine, as they would rather have burst out into expressions of admiration, as they do in the canticle below. But they had done so already, (v. 26) and make this confession, (H.) as Daniel does, C. ix.; reflecting, that if the nation had not transgressed, they would not thus have been exposed to the fury of the king. Houbigant. v. 40. H.
3:28 Judicia enim vera fecisti juxta omnia, quae induxisti super nos, et super civitatem sanctam patrum nostrorum Jerusalem : quia in veritate et in judicio induxisti omnia haec propter peccata nostra.
For thou hast executed true judgments in all the things that thou hast brought upon us, and upon Jerusalem, the holy city of our fathers: for according to truth and judgment, thou hast brought all these things upon us for our sins.
3:29 Peccavimus enim, et inique egimus recedentes a te, et deliquimus in omnibus :
For we have sinned, and committed iniquity, departing from thee: and we have trespassed in all things:
3:30 et praecepta tua non audivimus, nec observavimus, nec fecimus sicut praeceperas nobis ut bene nobis esset.
And we have not hearkened to thy commandments, nor have we observed nor done as thou hadst commanded us, that it might go well with us.
3:31 Omnia ergo, quae induxisti super nos, et universa quae fecisti nobis, in vero judicio fecisti ;
Wherefore, all that thou hast brought upon us, and every thing that thou hast done to us, thou hast done in true judgment:
3:32 et tradidisti nos in manibus inimicorum nostrorum iniquorum, et pessimorum, praevaricatorumque, et regi injusto, et pessimo ultra omnem terram.
And thou hast delivered us into the hands of our enemies that are unjust, and most wicked, and prevaricators, and to a king unjust, and most wicked beyond all that are upon the earth.
3:33 Et nunc non possumus aperire os : confusio, et opprobrium facti sumus servis tuis, et his qui colunt te.
*H And now we cannot open our mouths: we are become a shame, and a reproach to thy servants, and to them that worship thee.
Ver. 33. Thee. Pagans take occasion to vilify our religion.
3:34 Ne, quaesumus, tradas nos in perpetuum propter nomen tuum, et ne dissipes testamentum tuum :
*H Deliver us not up for ever, we beseech thee, for thy name's sake, and abolish not thy covenant.
Ver. 34. Sake. This disinterested motive is often urged. Jos. vii. 9. and 2 Mac. viii. 15. C.
3:35 neque auferas misericordiam tuam a nobis, propter Abraham, dilectum tuum, et Isaac, servum tuum, et Israel, sanctum tuum,
*H And take not away thy mercy from us, for the sake of Abraham, thy beloved, and Isaac, thy servant, and Israel, thy holy one:
Ver. 35. One. Moses used the like terms, and pacified God. Ex. xxxii. W.
3:36 quibus locutus es pollicens quod multiplicares semen eorum sicut stellas caeli, et sicut arenam quae est in littore maris ;
To whom thou hast spoken, promising that thou wouldst multiply their seed as the stars of heaven, and as the sand that is on the sea shore.
3:37 quia, Domine, imminuti sumus plus quam omnes gentes, sumusque humiles in universa terra hodie propter peccata nostra.
For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins.
3:38 Et non est in tempore hoc princeps, et dux, et propheta, neque holocaustum, neque sacrificium, neque oblatio, neque incensum, neque locus primitiarum coram te,
*H Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of first fruits before thee,
Ver. 38. Thee, in Jerusalem, (H.) or Judea. There were chiefs and judges, (C. xiii.) as well as prophets, (Ezech. &c.) among the captives. Yet the republic was in disorder. C. — Sedecias was dead, Joakim in prison, so that no Jewish king ruled over the people; nor was there any prophet in the promised land, Jeremias being either dead or in Egypt. W. — Prophets were at least very rare. M.
3:39 ut possimus invenire misericordiam tuam, sed in animo contrito, et spiritu humilitatis suscipiamur.
That we may find thy mercy: nevertheless, in a contrite heart and humble spirit let us be accepted.
3:40 Sicut in holocausto arietum, et taurorum, et sicut in millibus agnorum pinguium, sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi, quoniam non est confusio confidentibus in te.
*H As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.
Ver. 40. Sacrifice of ourselves. H. — They knew not yet whether they would escape. When they beheld the angel they had greater confidence, and broke forth into a hymn of praise. Houbig. — They now offer all they can, a humble heart!
3:41 Et nunc sequimur te in toto corde ; et timemus te, et quaerimus faciem tuam.
And now we follow thee with all our heart, and we fear thee, and seek thy face.
3:42 Nec confundas nos, sed fac nobiscum juxta mansuetudinem tuam, et secundum multitudinem misericordiae tuae.
Put us not to confusion, but deal with us according to thy meekness, and according to the multitude of thy mercies.
3:43 Et erue nos in mirabilibus tuis, et da gloriam nomini tuo, Domine ;
*H And deliver us, according to thy wonderful works, and give glory to thy name, O Lord:
Ver. 43. Name, by rescuing us, that all may confess thy power. C.
3:44 et confundantur omnes qui ostendunt servis tuis mala : confundantur in omni potentia tua, et robur eorum conteratur :
And let all them be confounded that shew evils to thy servants, let them be confounded in all thy might, and let their strength be broken:
3:45 et sciant quia tu es Dominus Deus solus, et gloriosus super orbem terrarum.]
And let them know that thou art the Lord, the only God, and glorious over all the world.
3:46 Et non cessabant qui miserant eos ministri regis succendere fornacem, naphtha, et stuppa, et pice, et malleolis,
*H Now the king's servants that had cast them in, ceased not to heat the furnace with brimstone and tow, and pitch, and dry sticks,
Ver. 46. Brimstone. Lit. naphtha, (H.) or bitumen, which was very inflammable. — Tow, besmeared with pitch. C. — Dry (malleolis) "bundles" of sticks, or ropes, covered with pitch. H. — Manipuli sparti pice contecti. Nonius.
3:47 et effundebatur flamma super fornacem cubitis quadraginta novem :
And the flame mounted up above the furnace nine and forth cubits:
3:48 et erupit, et incendit quos reperit juxta fornacem de Chaldaeis.
*H And it broke forth, and burnt such of the Chaldeans as it found near the furnace.
Ver. 48. Furnace. These might be other victims, (H.) or he recapitulates what had been said v. 22, (C.) which is by no means unusual, though Cappel. would hence reject the piece. Houbigant.
3:49 Angelus autem Domini descendit cum Azaria, et sociis ejus in fornacem : et excussit flammam ignis de fornace,
*H But the angel of the Lord went down with Azarias and his companions into the furnace: and he drove the flame of the fire out of the furnace,
Ver. 49. Furnace: so that it destroyed the Chaldeans, while it had no power to hurt God's servants. The operation of the laws nature was thus only restrained. H.
3:50 et fecit medium fornacis quasi ventum roris flantem, et non tetigit eos omnino ignis, neque contristavit, nec quidquam molestiae intulit.
And made the midst of the furnace like the blowing of a wind bringing dew, and the fire touched them not at all, nor troubled them, nor did them any harm.
3:51 Tunc hi tres quasi ex uno ore laudabant, et glorificabant, et benedicebant Deum in fornace, dicentes :
Then these three, as with one mouth, praised and glorified and blessed God, in the furnace, saying:
3:52 [Benedictus es, Domine Deus patrum nostrorum : et laudabilis, et gloriosus, et superexaltatus in saecula. Et benedictum nomen gloriae tuae sanctum : et laudabile, et superexaltatum in omnibus saeculis.
Blessed art thou, O Lord, the God of our fathers; and worthy to be praised, and glorified, and exalted above all for ever: and blessed is the holy name of thy glory: and worthy to be praised and exalted above all, in all ages.
3:53 Benedictus es in templo sancto gloriae tuae : et superlaudabilis, et supergloriosus in saecula.
*H Blessed art thou in the holy temple of thy glory: and exceedingly to be praised and exalted above all for ever.
Ver. 53. Temple; heaven, styled the throne, v. 54. The temple was now in ruins.
3:54 Benedictus es in throno regni tui : et superlaudabilis, et superexaltatus in saecula.
Blessed art thou on the throne of thy Kingdom, and exceedingly to be praised, and exalted above all for ever.
3:55 Benedictus es, qui intueris abyssos, et sedes super cherubim : et laudabilis, et superexaltatus in saecula.
*H Blessed art thou that beholdest the depths, and sittest upon the cherubims: and worthy to be praised and exalted above all for ever.
Ver. 55. Depths, from whom nothing is hidden. — Cherubims, as on thy chariot.
3:56 Benedictus es in firmamento caeli : et laudabilis et gloriosus in saecula.
Blessed art thou in the firmament of heaven: and worthy of praise, and glorious for ever.
3:57 Benedicite, omnia opera Domini, Domino : laudate et superexaltate eum in saecula.
All ye works of the Lord, bless the Lord: praise and exalt him above all for ever.
3:58 Benedicite, angeli Domini, Domino : laudate et superexaltate eum in saecula.
O ye angels of the Lord, bless the Lord: praise and exalt him above all for ever.
3:59 Benedicite, caeli, Domino : laudate et superexaltate eum in saecula.
O ye heavens, bless the Lord: praise and exalt him above all for ever.
* Footnote
* Psalms
148 : 4
Praise him, ye heavens of heavens: and let all the waters that are above the heavens
3:60 Benedicite, aquae omnes, quae super caelos sunt, Domino : laudate et superexaltate eum in saecula.
O all ye waters that are above the heavens, bless the Lord: praise and exalt him above all for ever.
3:61 Benedicite, omnes virtutes Domini, Domino : laudate et superexaltate eum in saecula.
O all ye powers of the Lord, bless the Lord: praise and exalt him above all for ever.
3:62 Benedicite, sol et luna, Domino : laudate et superexaltate eum in saecula.
O ye sun and moon, bless the Lord: praise and exalt him above all for ever.
3:63 Benedicite, stellae caeli, Domino : laudate et superexaltate eum in saecula.
O ye stars of heaven, bless the Lord: praise and exalt him above all for ever.
3:64 Benedicite, omnis imber et ros, Domino : laudate et superexaltate eum in saecula.
O every shower and dew, bless ye the Lord: praise and exalt him above all for ever.
3:65 Benedicite, omnes spiritus Dei, Domino : laudate et superexaltate eum in saecula.
*H O all ye spirits of God, bless the Lord: praise and exalt him above all for ever.
Ver. 65. Spirits: winds. Angels and men are mentioned elsewhere. C. — They rejoice that the angels always praise God, and wish that all would strive to imitate them. W.
3:66 Benedicite, ignis et aestus, Domino : laudate et superexaltate eum in saecula.
O ye fire and heat, bless the Lord: praise and exalt him above all for ever.
3:67 Benedicite, frigus et aestus, Domino : laudate et superexaltate eum in saecula.
*H O ye cold and heat, bless the Lord, praise and exalt him above all for ever.
Ver. 67. Heat. Winter and summer. Some copies have, æstas. C.
3:68 Benedicite, rores et pruina, Domino : laudate et superexaltate eum in saecula.
O ye dews and hoar frost, bless the Lord: praise and exalt him above all for ever.
3:69 Benedicite, gelu et frigus, Domino : laudate et superexaltate eum in saecula.
O ye frost and cold, bless the Lord: praise and exalt him above all for ever.
3:70 Benedicite, glacies et nives, Domino : laudate et superexaltate eum in saecula.
O ye ice and snow, bless the Lord: praise and exalt him above all for ever.
3:71 Benedicite, noctes et dies, Domino laudate et superexaltate eum in saecula.
O ye nights and days, bless the Lord: praise and exalt him above all for ever.
3:72 Benedicite, lux et tenebrae, Domino : laudate et superexaltate eum in saecula.
*H O ye light and darkness, bless the Lord: praise and exalt him above all for ever.
Ver. 72. Darkness. The privation of light has its use, and invites men to praise. S. Aug. de Nat. Boni. 16. W.
3:73 Benedicite, fulgura et nubes, Domino : laudate et superexaltate eum in saecula.
O ye lightnings and clouds, bless the Lord: praise and exalt him above all for ever.
3:74 Benedicat terra Dominum : laudet et superexaltet eum in saecula.
O let the earth bless the Lord: let it praise and exalt him above all for ever.
3:75 Benedicite, montes et colles, Domino : laudate et superexaltate eum in saecula.
O ye mountains and hills, bless the Lord: praise and exalt him above all for ever.
3:76 Benedicite, universa germinantia in terra, Domino : laudate et superexaltate eum in saecula.
O all ye things that spring up in the earth, bless the Lord: praise and exalt him above all for ever.
3:77 Benedicite, fontes, Domino : laudate et superexaltate eum in saecula.
O ye fountains, bless the Lord: praise and exalt him above all for ever.
3:78 Benedicite, maria et flumina, Domino : laudate et superexaltate eum in saecula.
O ye seas and rivers, bless the Lord: praise and exalt him above all for ever.
3:79 Benedicite, cete, et omnia quae moventur in aquis, Domino : laudate et superexaltate eum in saecula.
O ye whales, and all that move in the waters, bless the Lord: praise and exalt him above all for ever.
3:80 Benedicite, omnes volucres caeli, Domino : laudate et superexaltate eum in saecula.
O all ye fowls of the air, bless the Lord: praise and exalt him above all for ever.
3:81 Benedicite, omnes bestiae et pecora, Domino : laudate et superexaltate eum in saecula.
O all ye beasts and cattle, bless the Lord: praise and exalt him above all for ever.
3:82 Benedicite, filii hominum, Domino : laudate et superexaltate eum in saecula.
O ye sons of men, bless the Lord: praise and exalt him above all for ever.
3:83 Benedicat Israel Dominum : laudet et superexaltet eum in saecula.
O let Israel bless the Lord: let them praise and exalt him above all for ever.
3:84 Benedicite, sacerdotes Domini, Domino : laudate et superexaltate eum in saecula.
O ye priests of the Lord, bless the Lord: praise and exalt him above all for ever.
3:85 Benedicite, servi Domini, Domino : laudate et superexaltate eum in saecula.
O ye servants of the Lord, bless the Lord: praise and exalt him above all for ever.
3:86 Benedicite, spiritus et animae justorum, Domino : laudate et superexaltate eum in saecula.
*H O ye spirits and souls of the just, bless the Lord: praise and exalt him above all for ever.
Ver. 86. Souls, in a separate state. Angels are invited before. C.
3:87 Benedicite, sancti et humiles corde, Domino : laudate et superexaltate eum in saecula.
O ye holy and humble of heart, bless the Lord: praise and exalt him above all for ever.
3:88 Benedicite, Anania, Azaria, Misael, Domino : laudate et superexaltate eum in saecula : quia eruit nos de inferno, et salvos fecit de manu mortis : et liberavit nos de medio ardentis flammae, et de medio ignis eruit nos.
*H O Ananias, Azarias, Misael, bless ye the Lord: praise and exalt him above all for ever. For he hath delivered us from hell, ad saved us out of the hand of death, and delivered us out of the midst of the burning flame, and saved us out of the midst of the fire.
Ver. 88. Ananias, &c. They retain their Hebrew names, despising those imposed by the Chaldeans, with their impious manners. C. i. 7. The inanimate creation is invited to praise God in its way, (Ps. cxlviii.) as well as those endued with reason. The former never refuse obedience. H. — Hell: the grave. C.
3:89 Confitemini Domino, quoniam bonus : quoniam in saeculum misericordia ejus.
O give thanks to the Lord, because he is good: because his mercy endureth for ever and ever.
3:90 Benedicite, omnes religiosi, Domino Deo deorum : laudate et confitemini ei, quia in omnia saecula misericordia ejus.]
*H O all ye religious, bless the Lord, the God of gods: praise him, and give him thanks, because his mercy endureth for ever and ever.
Ver. 90. And ever. "Hitherto does not occur in Heb.; and what we have written, is translated from the edition of Theodotion." S. Jer. v. 24.
3:91 Tunc Nabuchodonosor rex obstupuit, et surrexit propere, et ait optimatibus suis : Nonne tres viros misimus in medium ignis compeditos ? Qui respondentes regi, dixerunt : Vere, rex.
*H Then Nabuchodonosor, the king, was astonished, and rose up in haste, and said to his nobles: Did we not cast three men bound into the midst of the fire? They answered the king, and said: True, O king.
Ver. 91. Then hearing these praises, and seeing people walking in the fire. Grabe's edit. after v. 24, has only, "And Nabuchodonosor heard them singing hymns, and was, " &c.
3:92 Respondit, et ait : Ecce ego video quatuor viros solutos, et ambulantes in medio ignis, et nihil corruptionis in eis est, et species quarti similis filio Dei.
*H He answered, and said: Behold, I see four men loose, and walking in the midst of the fire, and there is no hurt in them, and the form of the fourth is like the son of God.
Ver. 92. The son, or rather (H.) "a son;" νιω. Lowth's Gram. — He supposed this was some angel or petty god, like Hercules. Carthus. — It was the same angel who descended (W.) with them v. 49. Some have taken him for Jesus Christ. But S. Aug. observes, that most of these apparitions were made by angels, (Trin. iii. 11.) who are often styled "sons of God." Job i. 6. T. C.
3:93 Tunc accessit Nabuchodonosor ad ostium fornacis ignis ardentis, et ait : Sidrach, Misach, et Abdenago, servi Dei excelsi, egredimini, et venite. Statimque egressi sunt Sidrach, Misach, et Abdenago de medio ignis.
Then Nabuchodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, go ye forth, and come. And immediately Sidrach, Misach, and Abdenago, went out from the midst of the fire.
3:94 Et congregati satrapae, et magistratus, et judices, et potentes regis contemplabantur viros illos, quoniam nihil potestatis habuisset ignis in corporibus eorum, et capillus capitis eorum non esset adustus, et sarabala eorum non fuissent immutata, et odor ignis non transisset per eos.
*H And the nobles, and the magistrates, and the judges, and the great men of the king, being gathered together, considered these men, that the fire had no power on their bodies, and that not a hair of their head had been singed, nor their garments altered, nor the smell of the fire had passed on them.
Ver. 94. Smell, such as is felt when people, (H.) or their garments, come too near the fire. Pagans have sometimes walked through fire; but they first anointed their feet with certain preservatives, as Servius (in Æn. xi.) remarks from Varro. C. — Here the fire burnt only the bands, (v. 23, 92. H.) God making his creatures afford comfort to his servants, as was the case when the Goths attempted to burn S. Benedict. S. Greg. Dial. iii. 18. W.
3:95 Et erumpens Nabuchodonosor, ait : Benedictus Deus eorum, Sidrach videlicet, Misach, et Abdenago : qui misit angelum suum, et eruit servos suos, qui crediderunt in eum : et verbum regis immutaverunt, et tradiderunt corpora sua ne servirent, et ne adorarent omnem deum, excepto Deo suo.
*H Then Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his angel, and delivered his servants that believed in him: and they changed the king's word, and delivered up their bodies, that they might not serve nor adore any god except their own God.
Ver. 95. Changed, refusing to comply against their better knowledge. The force of reason extorts this concession from the wicked king. H.
3:96 A me ergo positum est hoc decretum : ut omnis populus, tribus, et lingua, quaecumque locuta fuerit blasphemiam contra Deum Sidrach, Misach, et Abdenago, dispereat, et domus ejus vastetur : neque enim est alius deus, qui possit ita salvare.
*H By me, therefore, this decree is made: That every people, tribe, and tongue, which shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, shall be destroyed, and their houses laid waste: for there is no other God that can save in this manner.
Ver. 96. Destroyed. Chal. "torn limb from limb, (C.) and their houses be made a dunghill." C. ii. 5. H. — Manner. One would suppose that he was really converted; but his heart was not changed. C. iv. C.
3:97 Tunc rex promovit Sidrach, Misach, et Abdenago in provincia Babylonis.
*H Then the king promoted Sidrach, Misach, and Abdenago, in the province of Babylon.
Ver. 97. Promoted. He granted them greater power: (W.) or Chal. "re-established" them in their former dignities. Rom. Gr. "He elevated them in honour, and judged them worthy to rule over all the Jews in his kingdom." Theod.
3:98 Nabuchodonosor rex, omnibus populis, gentibus, et linguis, qui habitant in universa terra, pax vobis multiplicetur.
*H Nabuchodonosor, the king, to all peoples, nations, and tongues, that dwell in all the earth, peace be multiplied unto you.
Ver. 98. Nabuchodonosor, &c. These three last verses are a kind of preface to the following chapter, which is written in the style of an epistle from the king. Ch. — It was probably published in consequence of this miracle. Here the chap. might properly commence, (C.) as it does in Heb. and Prot. Bibles. H.
3:99 Signa, et mirabilia fecit apud me Deus excelsus. Placuit ergo mihi praedicare
The most high God hath wrought signs and wonders towards me. It hath seemed good to me, therefore, to publish
3:100 signa ejus, quia magna sunt : et mirabilia ejus, quia fortia : et regnum ejus regnum sempiternum, et potestas ejus in generationem et generationem.
His signs, because they are great: and his wonders, because they are mighty: and his kingdom is an everlasting kingdom, and his power to all generations.