9<\/strong>. spake<\/em> ] answered<\/strong> (R.V.): see on Dan 2:20<\/span>.<\/p>\n the king Nebuchadnezzar<\/em> ] Nebuchadnezzar the king<\/strong>, the regular order in Aramaic ( Dan 3:1-2<\/em><\/span> ; Dan 3:5<\/em><\/span><\/em> ; Dan 3:7<\/em><\/span><\/em> &c.), and often in late Hebrew (as Hag 1:1<\/span>; Hag 1:15<\/span>; Neh 2:1<\/span>; Neh 5:14<\/span>). In early Hebrew the order is almost uniformly ‘the king David,’ ‘the king Solomon,’ &c.<\/p>\n O king, live for ever<\/em> ] Cf. on Dan 2:4<\/span>.<\/p>\n O king, live for ever – <\/B>A customary form of address to a monarch, implying that long life was regarded as an eminent blessing. See the notes at Dan 2:4<\/span>.<\/P> <\/p>\n 9. live for ever<\/B>A preface offlattery is closely akin to the cruelty that follows. So Act 24:2<\/span>;Act 24:3<\/span>, &c., Tertullus inaccusing Paul before Felix.<\/P><\/p>\n They spake and said to Nebuchadnezzar<\/strong>,…. Having got access unto him, and within his hearing, they expressed themselves in the following manner:<\/p>\n O king, live for ever<\/strong>; this they said to show their fidelity and hearty attachment to him, and their regard to his welfare, and the continuance of his life; and the rather to ingratiate themselves into his affections, and gain audience of him; [See comments on Da 2:4]<\/span>.<\/p>\n 9<\/strong>. <\/strong> This was the regular form of address, found in hundreds of inscriptions.<\/p>\n ‘They responded and said to Nebuchadnezzar the king, “O king live for ever. You, O king have made a decree, that every man who will hear the sound of the horn, flute, harp, sackbut, psaltery and dulcimer and all kinds of music shall fall down and worship the golden image. And whoever does not fall down and worship shall be cast into the midst of a burning fiery furnace. There are certain Judeans whom you have appointed over the affairs of the province of Babylon, Shadrach, Meshach and Abednego. These men O king have not considered your authority. They do not serve your gods, nor do they worship the golden image that you have set up.” ’<\/p>\n These people had every right to tell the king about this civil disobedience. It was the way in which they did so that reveals their mean mindedness. They stressed not only the failure of the accused, but the attitudes that lay behind it. They suggested that they were ungrateful. First they cited the decree, and then they pointed out that ‘the Judeans’ who had been privileged to receive appointment to important posts in Babylon were flouting his authority. Indeed they were committing treason. They had no regard for the king’s authority, and they did not serve the king’s gods.<\/p>\n This latter fact would have been especially noticeable to the wise men in their contacts with them because they would refuse to involve themselves in the magic rites and superstitions of the others. But the final charge was fatal. They refused to worship the golden image, and that was open rebellion. It could not be allowed to happen. It undermined the decree of the king. Everything that they said was designed to arouse Nebuchadnezzar’s anger, although it is very possible that they felt indignant themselves. They would not have understood the reasons for the Judean’s position which would have seemed to them incomprehensible.<\/p>\n ‘Responded and said.’ Possibly to the question, what are you here for? Or something similar. ‘Answered’ often means merely responded to the situation as it was.<\/p>\n <\/p>\n <\/em><\/p>\n Dan 3:9 They spake and said to the king Nebuchadnezzar, O king, live for ever.<\/p>\n <\/em><\/p>\n Ver. 9. They spake and said, O king, live for ever.] Thus they insinuate themselves by flattery. So Act 24:2-3<\/span> .<\/p>\n king: Dan 3:4, Dan 3:5 <\/p>\n O King: Dan 2:4, Dan 5:10, Dan 6:6, Dan 6:21, Rom 13:7 <\/p>\n Reciprocal: 1Ki 1:31 – Let my 2Ki 11:12 – and said Ezr 5:7 – all peace Neh 2:3 – Let the king Est 3:4 – that they told Dan 3:24 – O king<\/p>\n Dan 3:9. Line for ever was a phrase used In old times to denote a feeling of good will. It was sometimes said in a spirit of flattery when the speaker did not really want the one to live endlessly. As an instance, in 1Ki 1:31 the mother of Solomon used the expression to the frail king David just after he had made her the promise that her son should reign after him. Had David lived for ever, Solomon never could have been king, hence we know she was using the term as a compliment. The Chaldeans used it as a bid for the favorable attention of the king.<\/p>\n They spoke and said to the king Nebuchadnezzar, O king, live forever. 9. spake ] answered (R.V.): see on Dan 2:20. the king Nebuchadnezzar ] Nebuchadnezzar the king, the regular order in Aramaic ( Dan 3:1-2 ; Dan 3:5 ; Dan 3:7 &c.), and often in late Hebrew (as Hag 1:1; Hag 1:15; Neh 2:1; … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 3:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21827","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21827","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21827"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21827\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21827"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21827"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21827"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"