Dan 1:7, 3:12-18 | JFB | STEP | 7. gave names —designed to mark their new relation, that so they might forget their former religion and country ( ). But as in Joseph's case (whom Pharaoh called Zaphnath-paaneah), so in Daniel's, the name indicative of his relation to a heathen court ("Belteshazzar," that is, "Bel's prince"), however flattering to him, is not the one retained by Scripture, but the name marking his relation to God ("Daniel," God my Judge, the theme of his prophecies being God's judgment on the heathen world powers). Hananiah —that is, "whom Jehovah hath favored." Shadrach —from Rak, in Babylonian, "the King," that is, "the Sun"; the same root as in Abrech ( , Margin ), "Inspired or illumined by the Sun-god." Mishael —that is, "who is what God is?" Who is comparable to God? Meshach —The Babylonians retained the first syllable of Mishael, the Hebrew name; but for El, that is, GOD , substituted Shak, the Babylonian goddess, called Sheshach ( ), answering to the Earth, or else Venus, the goddess of love and mirth; it was during her feast that Cyrus took Babylon. Azariah —that is, "whom Jehovah helps." Abed-nego —that is, "servant of the shining fire." Thus, instead of to Jehovah, these His servants were dedicated by the heathen to their four leading gods [HERODOTUS , Clio ]; Bel, the Chief-god, the Sun-god, Earth-god, and Fire-god. To the last the three youths were consigned when refusing to worship the golden image ( ). The Chaldee version translates "Lucifer," in , Nogea, the same as Nego. The names thus at the outset are significant of the seeming triumph, but sure downfall, of the heathen powers before Jehovah and His people.

Daniel 1:7

7. gave names—designed to mark their new relation, that so they might forget their former religion and country (Ge 41:45). But as in Joseph's case (whom Pharaoh called Zaphnath-paaneah), so in Daniel's, the name indicative of his relation to a heathen court ("Belteshazzar," that is, "Bel's prince"), however flattering to him, is not the one retained by Scripture, but the name marking his relation to God ("Daniel," God my Judge, the theme of his prophecies being God's judgment on the heathen world powers).

Hananiah—that is, "whom Jehovah hath favored."

Shadrach—from Rak, in Babylonian, "the King," that is, "the Sun"; the same root as in Abrech (Ge 41:43, Margin), "Inspired or illumined by the Sun-god."

Mishael—that is, "who is what God is?" Who is comparable to God?

Meshach—The Babylonians retained the first syllable of Mishael, the Hebrew name; but for El, that is, GOD, substituted Shak, the Babylonian goddess, called Sheshach (Jer 25:26; 51:41), answering to the Earth, or else Venus, the goddess of love and mirth; it was during her feast that Cyrus took Babylon.

Azariah—that is, "whom Jehovah helps."

Abed-nego—that is, "servant of the shining fire." Thus, instead of to Jehovah, these His servants were dedicated by the heathen to their four leading gods [HERODOTUS, Clio]; Bel, the Chief-god, the Sun-god, Earth-god, and Fire-god. To the last the three youths were consigned when refusing to worship the golden image (Da 3:12). The Chaldee version translates "Lucifer," in Isa 14:12, Nogea, the same as Nego. The names thus at the outset are significant of the seeming triumph, but sure downfall, of the heathen powers before Jehovah and His people.

Daniel 3:12-18

12. serve not thy gods—not only not the golden image, but also not any of Nebuchadnezzar's gods.

13. bring—Instead of commanding their immediate execution, as in the case of the Magi (Da 2:12), Providence inclined him to command the recusants to be brought before him, so that their noble "testimony" for God might be given before the world powers "against them" (Mt 10:18), to the edification of the Church in all ages.

14. Is it true—rather, as the Margin [THEODOTION], "Is it purposely that?" &c. Compare the Hebrew, Nu 35:20, 22. Notwithstanding his "fury," his past favor for them disposes him to give them the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so he gives them another trial to see whether they would still worship the image.

15. who is that God—so Sennacherib's taunt (2Ki 18:35), and Pharaoh's (Ex 5:2).

16. not careful to answer thee—rather, "We have no need to answer thee"; thou art determined on thy side, and our mind is made up not to worship the image: there is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; unhesitating decision is the only safety, where the path of duty is clear (Mt 10:19, 28).

17. If it be so—VATABLUS translates, "Assuredly." English Version agrees better with the original. The sense is, If it be our lot to be cast into the furnace, our God (quoted from De 6:4) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"); and He will deliver us (either from death, or in death, 2Ti 4:17, 18). He will, we trust, literally deliver us, but certainly He will do so spiritually.

18. But if not, &c.—connected with Da 3:18. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Their service of God is not mercenary in its motive. Though He slay them, they will still trust in Him (Job 13:15). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. Their youth, and position as captives and friendless exiles, before the absolute world potentate and the horrid death awaiting them if they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal.