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Shadrach, Meshach, and Abednego Accused
…15Now, if you are ready, 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 statue I have made. But if you refuse to worship, you will be thrown at once into the blazing fiery furnace. Then what god will be able to deliver you from my hands?”16Shadrach,Meshach,and Abednegorepliedto the king,“O Nebuchadnezzar,wehaveno needto answer youinthismatter.17If the God whom we serve exists, then He is able to deliver us from the blazing fiery furnace and from your hand, O king.…

Treasury of Scripture

Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer you in this matter.

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AbednegoAbed'negoAbed-NegoCarefulDefendMatterMeshachNebuchadnezzarNebuchadnez'zarNeedOurselvesShadrachAbednegoAbed'negoAbed-NegoCarefulDefendMatterMeshachNebuchadnezzarNebuchadnez'zarNeedOurselvesShadrach1.Nebuchadnezzar dedicates a golden image in Dura.
3.They being threatened, make a good confession.
8.Shadrach, Meshach, and Abednego are accused for not worshipping the image.
19.They are cast into the furnace,
24.from which God delivers them.
28.Nebuchadnezzar seeing the miracle blesses God, and advances them.

Shadrach, Meshach, and Abednego replied to the king
These three men, originally named Hananiah, Mishael, and Azariah, were Jewish exiles in Babylon. Their Babylonian names reflect the attempt to assimilate them into the culture and religion of Babylon. They were part of the group of young men taken from Judah to serve in the Babylonian court, as described inDaniel 1. Their reply to King Nebuchadnezzar demonstrates their steadfast faith and courage. This moment is a pivotal example of standing firm in one's beliefs despite external pressures, echoing the resolve seen in other biblical figures like Daniel in the lions' den (Daniel 6) and the apostles before the Sanhedrin (Acts 5:29).

“O Nebuchadnezzar”
Addressing the king by name shows a level of respect but also a personal confrontation. Nebuchadnezzar was the powerful ruler of Babylon, known for his military conquests and the construction of the Hanging Gardens. His reign is well-documented both biblically and historically, with archaeological evidence supporting his extensive building projects. The use of his name here emphasizes the personal nature of the challenge and the boldness of the three men in addressing the most powerful man in the known world.

we have no need to answer you in this matter
This phrase indicates their unwavering faith and confidence in God. They recognize that their allegiance to God supersedes any earthly authority, a theme consistent throughout Scripture, such as inActs 4:19-20, where Peter and John assert their duty to obey God rather than human authorities. The phrase also reflects the biblical principle of trusting in God's deliverance, as seen in the stories of Joseph (Genesis 50:20) and Esther (Esther 4:14). Their statement is a declaration of faith, showing that they do not need to defend their actions because their trust is in God's sovereignty and justice.

1.Shadrach, Meshach, and Abednego
These are the Babylonian names given to Hananiah, Mishael, and Azariah, three Jewish men taken into Babylonian captivity. They are known for their unwavering faith in God, even in the face of death.

2.Nebuchadnezzar
The king of Babylon who erected a golden statue and commanded all to worship it. His demand set the stage for the test of faith faced by Shadrach, Meshach, and Abednego.

3.The Fiery Furnace
A large furnace used for executions, symbolizing the severe consequences of disobeying the king's decree. It represents the trials and persecutions faced by believers.

4.Babylon
The empire where these events took place, known for its wealth, power, and idolatry. It serves as a backdrop for the conflict between pagan practices and the worship of the one true God.

5.The Golden Image
A statue erected by Nebuchadnezzar, symbolizing the king's authority and the idolatrous practices of the time. It represents the worldly pressures to conform against God's commandments.Faith Over Fear
Shadrach, Meshach, and Abednego demonstrate that true faith in God can overcome the fear of earthly consequences. Believers are encouraged to trust God in all circumstances.

Obedience to God
Their refusal to bow to the golden image exemplifies the importance of obeying God's commandments, even when it conflicts with societal norms or laws.

Courage in Conviction
The boldness of these three men in the face of death challenges believers to stand firm in their convictions, regardless of the cost.

God's Sovereignty and Deliverance
The account illustrates God's power to deliver His people from seemingly impossible situations, reinforcing the belief in His sovereignty and protection.

Witness Through Trials
Their faithfulness serves as a powerful testimony to others, showing how trials can be opportunities to witness to God's glory and faithfulness.1.What is the meaning of Daniel 3:16?

2.How does Daniel 3:16 demonstrate faith in God's deliverance and protection?

3.What can we learn from Shadrach, Meshach, and Abednego's response to the king?

4.How does Daniel 3:16 connect to other biblical examples of unwavering faith?

5.In what ways can we apply the courage of Daniel 3:16 in our lives?

6.How can Daniel 3:16 inspire us to stand firm against societal pressures today?

7.How does Daniel 3:16 demonstrate faith in the face of persecution?

8.What historical evidence supports the events described in Daniel 3?

9.How does Daniel 3:16 challenge modern views on religious freedom?

10.What are the top 10 Lessons from Daniel 3?

11.What happened to Shadrach, Meshach, and Abednego in Babylon?

12.What does the Bible say about Christian protests?

13.What does "obey God rather than men" mean?

14.How do tolerance and convictions differ?Shadrach, Meshach, and Abednego

These three faithful young men—known also by their Hebrew names Hananiah, Mishael, and Azariah (Daniel 1:6–7)—stand together once again. They have already refused the king’s food (Daniel 1) and assisted Daniel in interpreting a dream (Daniel 2:49). Their united stance models:

• Covenant loyalty earned in earlier, smaller tests, preparing them for this greater trial (Luke 16:10).

• The power of godly friendship; “two are better than one” (Ecclesiastes 4:9–12).

• A visible minority showing that faithfulness to God never requires a crowd (Matthew 7:13–14).

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replied to the king

They speak directly to Nebuchadnezzar, the most powerful ruler on earth (Daniel 2:37–38), demonstrating:

• Courage rooted in confidence that “the righteous are as bold as a lion” (Proverbs 28:1).

• Submission to civil authority yet ultimate allegiance to God, foreshadowing Peter and John’s stance: “Judge for yourselves whether it is right in God’s sight to listen to you rather than God” (Acts 4:19).

• A reminder that believers will “stand before governors and kings for My sake” (Matthew 10:18), and must be ready to testify.

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O Nebuchadnezzar

Their address is respectful—no insults, no rebellion—illustrating:

• Honor toward those in authority (Romans 13:1) even while disagreeing.

• Gentleness and reverence that accompanies a clear confession of hope (1 Peter 3:15).

• Recognition that earthly kings are still subject to the King of kings (Revelation 17:14).

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we have no need to answer you in this matter

The heart of the verse: they decline self-defense because God will speak for them.

• They are not dismissive; they are settled. Like Moses at the Red Sea: “Do not be afraid. Stand firm and you will see the salvation of the LORD… The LORD will fight for you; you need only to be still” (Exodus 14:13–14).

• Their conscience is clear; no elaborate argument is necessary (2 Corinthians 1:12).

• They accept consequences, echoing the apostles: “We must obey God rather than men” (Acts 5:29).

• In refusing debate, they show trust that God’s deliverance—or martyrdom—will vindicate them, aligning withIsaiah 30:15, “In quietness and trust shall be your strength.”

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summary

Daniel 3:16 captures unwavering faith under pressure. Shadrach, Meshach, and Abednego, standing shoulder to shoulder, respectfully face the world’s most powerful monarch yet refuse any defense beyond their obedience to God. Their calm assurance teaches that true courage flows from prior faithfulness, reverence for authority, and absolute confidence that God will vindicate His servants in His own way and time.

(16)O Nebuchadnezzar.--They mention the king by name, so as to make their address correspond with his (Daniel 3:14). His attention would in this way be directed to the strong antithesis between his statement (Daniel 3:15) and theirs (Daniel 3:17). Great though the distinction was between king and subject in such a country as Babylon, yet that distinction was lost when any collision occurred between duty to Jehovah and obedience to a royal edict.

Weare not careful.--More correctly, as translated by Theodotion,We have no need--i.e., it is needless for us to give any reply.

Verses 16-18. -Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. The Septuagint Version differs in several slight points from the Massoretic. "And Shadrach, Meshach, and Abednego answered and said to the King Nebuchadnezzar, O king, we have no need to answer thee in regard to this command, for our God in the heavens is one Lord, whom we fear, who is able to deliver us from the burning fiery furnace, and will deliver us out of thy hands, and then it shall be manifest to thee that we neither serve thy gods, nor the golden image which thou hast set up do we worship." In this version we see the sixteenth verse agrees with the Massoretic: in the next verses there are considerable differences. The Septuagint translator seems to have read some part ofדתל (dehal) instead ofפלחין (paleheen). We cannot be certain thatΚύριος representsיהוה, here, from the fact that the mannerism of the translator expresses itself in a preference for renderingאלהים byΚύριος. The Septuagint hasτῶν χειρῶν instead ofτῆς χειρός. Not improbably the original was dual, but the dual had practically disappeared from Hellenistic Greek. There seems a reference to the creed of the Jew (Deuteronomy 6:4) and toPsalm 115:3; speaking of God as "God of heaven" occurs in the previous chapter, ver. 18, and in ver. 28 Daniel speaks of his God as "in the heaven." However suitable, the first portion is yet to be put aside as an addition. The second portion of this differing clause occurs in Theodotion, and of it we shall shortly speak. There are several other less important differences over which we need not delay. Theodotion has, like the Septuagint,ἐν οὐρανοῖς, and like the Septuagint has the enclitic connectionγὰρ, instead of the somewhat abrupt connection of the Massoretic, although the phrase, "in the heavens," has thus the support of the two. The Peshitta Version has to some extent resulted from the abrupt beginning to the seventeenth verse as it appears in the Massoretic. The Peshitta renders the opening clause, "our Lord is merciful." As in the Septuagint, so in the Peshitta, the wordפִתְגַם (pith'gam) is taken as meaning "decree;" butmiltha precedes it, which must be rendered, "matter of the decree." Otherwise there is nothing worthy of notice in the Peshitta Version of these verses. Jerome begins the seventeenth verse with "ecce entre," which is not so much a difference of reading from the Massoretic as a difference of rendering from the Authorized. It is clear that the Massoretic punctuation implies something awanting.הֵן in Biblical Aramaic means "if," andאיתי "it is," that is, "if it be." One feels inclined to think that, suppressed, there was some statement equivalent to "if it be his good pleasure," thus manifesting a readiness to submit to God's will. According to the Massoretic, what follows asserts merely the ability of Jehovah, "our God whom we worship," to deliver his servants from the burning fiery furnace, and even from the hand of the great king himself; but there is no assertion that he will deliver them. The Septuagint Version presents a different aspect, as also Theodotion and the Peshitta. The mental attitude of the Massoretic is very different from the mood of later times. The versions, save Jerome, declare that God wilt deliver them out of the hand of Nebuchadnezzar. If they had received this assurance from God, there was in a sense less of witness-bearing to God than if they had not. The text of the Massoretic is here to be preferred. It is implied also in the meaning of the following verse. Even if God did not deliver them, still their determination is fixed - they will not worship the gods of the king, nor will they worship the golden image he has set up. It sometimes seems as if, even in our own day, we should be the better for the advent of Shadrach, Meshach, and Abednego. There is still a demand that the people of God worship the golden image in the shape of wealth. The ministers of God are, we are told, not to denounce the wrongs of the world, lest the rich be offended. Wealth is not the only form of the golden image which men may be called upon to worship; the breath of popular applause may call them to denounce employers of labour unjustly on penalty of being dismissed or held up to reprobation. It is not the side that is important, but the motive; the cause of the poor may be pleaded as unjustly as that of the rich.

Parallel Commentaries ...


Shadrach,
שַׁדְרַ֤ךְ(šaḏ·raḵ)
Noun - proper - masculine singular
Strong's 7715:Shadrach -- Babylonian name of one of Daniel's companions

Meshach,
מֵישַׁךְ֙(mê·šaḵ)
Noun - proper - masculine singular
Strong's 4336:Meshach -- a Babylonian name

and Abednego
נְג֔וֹ(nə·ḡōw)
Conjunctive waw | Noun - proper - masculine singular
Strong's 5665:Abed-nego -- 'servant of Nebo', Babylonian name of one of Daniel's companions

replied
עֲנ֗וֹ(‘ă·nōw)
Verb - Qal - Perfect - third person masculine plural
Strong's 6032:To answer

to the king,
לְמַלְכָּ֑א(lə·mal·kā)
Preposition-l | Noun - masculine singular determinate
Strong's 4430:A king

“O Nebuchadnezzar,
נְבֽוּכַדְנֶצַּ֔ר(nə·ḇū·ḵaḏ·neṣ·ṣar)
Noun - proper - masculine singular
Strong's 5020:Nebuchadnezzar -- a Babylonian king

we
אֲנַ֧חְנָה(’ă·naḥ·nāh)
Pronoun - first person common plural
Strong's 586:We

have
לָֽא־(lā-)
Adverb - Negative particle
Strong's 3809:Not, no

no need
חַשְׁחִ֨ין(ḥaš·ḥîn)
Verb - Qal - Participle - masculine plural
Strong's 2818:To be necessary, to need

to answer you
לַהֲתָבוּתָֽךְ׃(la·hă·ṯā·ḇū·ṯāḵ)
Preposition-l | Verb - Hifil - Infinitive construct | second person masculine singular
Strong's 8421:To return

in
עַל־(‘al-)
Preposition
Strong's 5922:Above, over, upon, against

this
דְּנָ֛ה(də·nāh)
Pronoun - masculine singular
Strong's 1836:This

matter.
פִּתְגָ֖ם(piṯ·ḡām)
Noun - masculine singular
Strong's 6600:A word, answer, letter, decree


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OT Prophets: Daniel 3:16 Shadrach Meshach and Abednego answered the king (Dan. Da Dn)