Shadrach, Meshach, and Abednego
Shadrach, Meshach, and Abednego Hananiah, Mishael, and Azariah | |
|---|---|
 Fiery furnace (1266) by Toros Roslin. | |
| Three Holy Children | |
| Venerated in | Judaism Christianity Islam |
| Major shrine | Tomb of Daniel, Susa |
| Feast | 16 December – Roman Catholicism 17 December – Eastern Orthodoxy Tuesday after fourth Sunday of Pentecost – Armenian Apostolic Church |
| Attributes | Three men in the fiery furnace |
Shadrach, Meshach, and Abednego (Hebrew names Hananiah, Mishael, and Azariah) are figures from chapter 3 of the biblical Book of Daniel. In the narrative, the three Jewish men are thrown into a fiery furnace by Nebuchadnezzar II, King of Babylon for refusing to bow to the king's image. The three are preserved from harm and the king sees four men walking in the flames, "the fourth ... like a son of God". They are first mentioned in Daniel 1, where alongside Daniel they are brought to Babylon to study Chaldean language and literature with a view to serving at the King's court, and their Hebrew names are replaced with Chaldean or Babylonian names.[1]
The first six chapters of Daniel are stories dating from the late Persian/early Hellenistic period, and Daniel's absence from the story of the Hebrew children in the fiery furnace suggests that it may originally have been independent.[2] It forms a pair with the story of Daniel in the lions' den, both making the point that the God of the Jews will deliver those who are faithful to him.[3]
Summary
King Nebuchadnezzar set up a golden image in the plain of Dura (meaning dwelling) and commanded that all his officials bow before it. All who failed to do so would be thrown into a blazing furnace. Certain officials informed the king that the three Jewish youths Hananiah, Mishael, and Azariah, who bore the Babylonian names Shadrach, Meshach, and Abednego, and whom the king had appointed to high office in Babylon, were refusing to worship the golden statue. The three were brought before Nebuchadnezzar, where they informed the king that God would be with them. Nebuchadnezzar commanded that they be thrown into the fiery furnace, heated seven times hotter than normal, but when the king looked, he saw four figures walking unharmed in the flames, the fourth "like a son of God." Seeing this, Nebuchadnezzar brought the youths out of the flames, and the fire had not had any effect on their bodies. The hair of their heads was not singed, their cloaks were not harmed, and no smell of fire was on them. The king then promoted them to high office, decreeing that anyone who spoke against God should be torn limb from limb.[1]
Composition and structure
Book of Daniel
It is generally accepted that the
Daniel 3
Daniel 3 forms part of a
- A. (2:4b-49) – A dream of four kingdoms replaced by a fifth
- B. (3:1–30) – Daniel's three friends in the fiery furnace
- C. (4:1–37) – Daniel interprets a dream for Nebuchadnezzar
- C'. (5:1–31) – Daniel interprets the handwriting on the wall for Belshazzar
- B'. (6:1–28) – Daniel in the lions' den
- B. (3:1–30) – Daniel's three friends in the fiery furnace
- A'. (7:1–28) – A vision of four world kingdoms replaced by a fifth
Chapters 3 and 6 contain significant differences. The story of the fiery furnace does not include Daniel, while the story of the lions' den does not include Daniel's friends; the first story takes place under Nebuchadnezzar and the second under Darius; and in the first story the disobedience to the earthly ruler takes place in public, while in the second Daniel petitions God in private. The stories thus supplement each other to make the point that the god of the Jews will deliver those who are faithful to him.[3]
Genre and themes
The legendary nature of the story is revealed by the liberal use of hyperbole – the size of the statue, the use of every kind of music, the destruction of the executioners, and the king's rage followed by his confession of the superiority of the God of Israel. The plot is a type known in folklore as "the disgrace and rehabilitation of a minister," the plot of which involves a man in a state of prosperity who is sentenced to death or prison by the plots of his enemies but vindicated and restored to honour.[9]
When Nebuchadnezzar confronts the defiant Jewish youths who refuse to submit to his will he asks them what god will deliver them from his hands. Their reply is the theological high point of the story: without addressing the king by his title, they tell him that the question is not whether they are willing to bow before the king's image, but whether God is present and willing to save.[10] When the three are thrown into the furnace the king sees four men walking in the flames, the fourth like "a son of gods,"[11] a divine being.
Interpretation
Daniel's absence from the tale of Shadrach, Meshach and Abednego suggests that it may originally have been an independent story. (According to the Talmud (Sanhedrin 93a), Daniel was out of the country at the time of the incident.)
The Hebrew names of the three youths were Hananiah (חֲנַנְיָה Ḥănanyā), "Yah is gracious", Mishael (מִישָׁאֵל Mīšā’ēl), "Who is what El is?" and Azariah (עֲזַרְיָה Ǎzaryā), "Yah has helped", but by the king's decree they were assigned Chaldean names, so that Hananiah became Shadrach (שַׁדְרַך Šaḏraḵ), Mishael became Meshach (מֵישַׁךְ Mēšaḵ) and Azariah became Abednego (עֲבֵד נְגוֹ ‘Ǎḇēḏ-Nəgō).[12]
The Chaldean names are related to the Hebrew ones, with the names El and Yah replaced by Babylonian theonyms: Šaḏraḵ may reflect Šudur Aku "Command of Aku (the moon god)",[13] Mêšaḵ is probably a variation of Mi-ša-aku, meaning "Who is as Aku is?", and Abednego is either "Slave of the god
."The word "Dura" (where the statue is erected) means simply "plain" or "fortress" and is not any specific place; the Greek historian Herodotus mentions a golden image of the god Bel in Babylon, but the gigantic size of this statue might suggest that its origins lie in folklore.[14] The statue's dimensions (6×60 cubits) are linked intertextually with those of Ezra–Nehemiah's Second Temple (60×60 cubits), suggesting that the king's image is contrasted with the post-exilic place of worship for faithful Jews like Daniel.[15]
Christian liturgy
 |
The Greek
In the Eastern Orthodox Church, the feast day of the three youths, along with Daniel, is 17 December. The Orthodox also commemorate them on the two Sundays before the Nativity of Christ.
In the
The
In modern Western culture
 |
Literature
- 1762: Tristram Shandy by Laurence Sterne contains a fanciful anecdote (Vol 4. Chapter XXI) about Francis I of France deciding to grant a favour to Switzerland by allowing the "republick" to stand as godparent to his next child: the names proposed by the Swiss for the child are "Shadrach, Mesech, and Abed-nego". Judith Hawley's note in the Norton Critical Edition suggests that this is because the three defied the power of a king.[18]
- 1865: In Anthony Trollope's novel Miss Mackenzie, the protagonist John Ball is a director of two ironically named insurance companies, the Shadrach Fire Assurance Office and the Abednego Life Office.[19] Literary scholar A. O. J. Cockshut called this "Another example of Trollope's fondness for jokes about names."[20] The Spectator in its original unsigned review of the novel in 1865 noted "how happy is Mr. Trollope's humor in inventing names!"[21]
- 1963: Martin Luther King Jr. references them in his "Letter from Birmingham Jail"
- 1915–1974: Bertie Wooster, a central character in many novels and short stories by British comic author P. G. Wodehouse, makes occasional reference to the three figures, having learned about them in school in the course of winning a prize for scripture knowledge.
- 1961: R. F. Delderfield wrote a novel called Stop at a Winner about Abednego Pascoe who survives the furnace of World War II; his two older brothers were named Shadrach and Meshach.
- 1976: Robert Silverberg wrote a novel based on this story, called Shadrach in the Furnace.
- 1989: "Scintillant Orange", a story in William Vollmann's collection The Rainbow Stories, is an elaboration of the S, M, & A tale.
Music
- 1734, revised 1774: Il Cantico de' tre fanciulli, cantata by Johann Adolph Hasse (1699–1783)[22]
- 1885: The Three Holy Children, oratorio by Charles Villiers Stanford[23]
- 1930s: "Shadrack", popular song by Robert MacGimsey, performed by several singers including Louis Armstrong
- 1955–1956: Gesang der Jünglinge, electronic music by Karlheinz Stockhausen
- 1966: The Burning Fiery Furnace, a music drama by Benjamin Britten
- 1968: A song, "The Fourth Man in the Fire", by Arthur "Guitar Boogie" Smith, recorded by The Statler Brothers and by Johnny Cash (1969)
- 1972: It's Cool in the Furnace, an album of songs written by Buryl Red and Grace Hawthorne[24] followed by a 1973 musical still performed by churches and religious schools[25]
- 1974: "Loose Booty", recorded by Sly and the Family Stone
- 1976: "Abendigo", recorded by The Abyssinians
- 1979: "Survival", recorded by Bob Marley and the Wailers, "...like Shadrach, Mishrach and Abednego, thrown in the fire but they never get burn..."
- 1980: "Never Get Burn", recorded by The Twinkle Brothers
- 1989: "Shadrach" by Beastie Boys
- 1999: "Never Bow Down", recorded by Third Day
- 2005: "Abendigo", cover by Sinéad O'Connor of original by The Abyssinians
- 2007: "Burn Us Up", recorded by Shane and Shane
- 2010: "A Good Name" by Shad
- 2010: "Onward" by Greydon Square
- 2011: Meshach Dreams Back by Jane Siberry
- 2012: "Into the Fire" by Foy Vance
- 2019: "Another in the Fire", recorded by Hillsong United
- 2021: "Fye Fye", recorded by Tobe Nwigwe
- 2023: "Khalas", recorded by Swizz Beats feat. Jay Electronica
Film and television
- 1995: "Rack, Shack & Benny", an animated video in the VeggieTalesfranchise. In this version, to keep it child friendly and simplify the story, they (Rack, Shack, and Benny) refuse to worship a giant chocolate bunny and sing a song about how the chocolate bunny is more import than anything called "The Bunny Song" in the chocolate factory they work in. They are put in the factory's furnace but survive similar to how the biblical story tells the tale.
See also
- The Prayer of Azariah and Song of the Three Holy Children
References
Citations
- ^ a b Levine 2010, p. 1239-1241.
- ^ Levine 2010, p. 1233, 1239 footnote 3.1–7.
- ^ a b Seow 2003, p. 87.
- ^ Collins 1984, p. 29, 34–35.
- ^ Collins 1984, p. 28.
- ^ Redditt 2008, p. 176–177, 180.
- ^ Wesselius 2002, p. 295.
- ^ Redditt 2008, p. 177.
- ^ Collins 1984, p. 55.
- ^ Seow 2003, pp. 55–57.
- ^ "What did Nebuchadnezzar actually say in Daniel 3:25?".
- ^ while Daniel became Beltheshazzar (בֵּ֣לְטְשַׁאצַּ֗ר Bēltəša’ṣṣar, Daniel 1:7. "1611 King James Bible. Book of Daniel, chapter 1". Archived from the original on February 9, 2013.
- ^ Orr, James, M.A., D.D. General Editor. "Entry for 'ERI-AKU'". "International Standard Bible Encyclopedia". 1915
- ^ Levine 2010, p. 1239, footnote 3.1–7.
- ^ Wesselius 2002, p. 303.
- ^ Collins 1984, p. 56.
- ^ "Commemoration of the Prophet Daniel, and his Companions STS. Shadrach, Meshach and Abednego". Archived from the original on 2021-06-24. Retrieved 2021-06-21.
- ISBN 9780393921366.
- ISBN 9783319943312.
- ISBN 978-0-19-281846-1. Retrieved 30 December 2022.
- ^ "Miss Mackenzie". The Spectator. 4 March 1865. p. 244. Retrieved 30 December 2022.
- ^ Levine, Robert. "Hasse's Il Cantico...Bongiovanni C". Classics Today.
- ^ "The Three Holy Children". English Heritage Music Series. University of Minnesota. November 2022. Retrieved 19 April 2023.
- ^ Buryl Red And Grace Hawthorne – It's Cool In The Furnace (1972, Vinyl), retrieved 2021-07-22
- ^ "It". Word Choral Club - EN. Retrieved 2021-07-22.
General and cited references
- Aune, David E. (2010). "The World of Roman Hellenism". In Aune, David E. (ed.). The Blackwell Companion to The New Testament. John Wiley & Sons. ISBN 9781444318944.
- Bandstra, Barry L. (2008). Reading the Old Testament: An Introduction to the Hebrew Bible. Wadsworth Publishing Company. ISBN 978-0495391050.
- JSTOR 25610183.
- Boyer, Paul S. (1992). When Time Shall Be No More: Prophecy Belief in Modern American Culture. Harvard University Press. ISBN 0-674-95129-8.
- Brettler, Mark Zvi (2005). How To Read the Bible. Jewish Publication Society. ISBN 9780827610019.
- Cohn, Shaye J.D. (2006). From the Maccabees to the Mishnah. Westminster John Knox Press. ISBN 9780664227432.
- ISBN 9780802800206.
- ISBN 9780802843715.
Son of Man: The interpretation and influence of Daniel 7.
- ISBN 9004116753.
- ISBN 9780826415202.
- Crawford, Sidnie White (2000). "Apocalyptic". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
- Davidson, Robert (1993). "Jeremiah, Book of". In Metzger, Bruce M.; Coogan, Michael D. (eds.). The Oxford Companion to the Bible. Oxford University Press. ISBN 9780199743919.
- Davies, Philip (2006). "Apocalyptic". In Rogerson, J. W.; Lieu, Judith M. (eds.). The Oxford Handbook of Biblical Studies. Oxford Handbooks Online. ISBN 9780199254255.
- DeChant, Dell (2009). "Apocalyptic Communities". In Neusner, Jacob (ed.). World Religions in America: An Introduction. Westminster John Knox Press. ISBN 9781611640472.
- Dunn, James D.G. (2002). "The Danilic Son of Man in the New Testament". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
- Froom, Le Roy Edwin (1950). Early Church Exposition, Subsequent Deflections, and Medieval Revival. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. Vol. 1. The Review and Herald Publishing Association. p. 1006. Archived from the original on 2012-06-14. Retrieved 2015-06-13.
- Froom, Le Roy Edwin (1948). Pre-Reformation and Reformation Restoration, and Second Departure. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. Vol. 2. The Review and Herald Publishing Association. p. 863. Archived from the original on 2012-06-14. Retrieved 2015-06-13.
- Froom, Le Roy Edwin (1946). PART I, Colonial and Early National American Exposition. PART II, Old World Nineteenth Century Advent Awakening. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. Vol. 3. The Review and Herald Publishing Association. p. 802. Archived from the original on 2012-06-14. Retrieved 2015-06-13.
- Gallagher, Eugene V. (2011). "Millennialism, Scripture, and Tradition". In Wessinger, Catherine (ed.). The Oxford Handbook of Millennialism. Oxford University Press. ISBN 9780195301052.
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- Grabbe, Lester L. (2010). An Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel, and Jesus. Continuum. ISBN 9780567552488.
- Grabbe, Lester L. (2002). Judaic Religion in the Second Temple Period: Belief and Practice from the Exile to Yavneh. Routledge. ISBN 9780203461013.
- Grabbe, Lester L. (2002). "A Dan(iel) For All Seasons". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
- Hammer, Raymond (1976). The Book of Daniel. Cambridge University Press. ISBN 9780521097659.
- Harrington, Daniel J. (1999). Invitation to the Apocrypha. Eerdmans. ISBN 9780802846334.
- Hebbard, Aaron B. (2009). Reading Daniel as a Text in Theological Hermeneutics. Wipf and Stock Publishers. ISBN 9781606089910.
- Hill, Andrew E. (2009). "Daniel-Malachi". In Longman, Tremper; Garland, David E. (eds.). The Expositor's Bible Commentary. Vol. 8. ISBN 9780310590545.
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- Holbrook, Frank B. (1986). The Seventy Weeks, Leviticus, and the Nature of Prophecy (Volume 3 of Daniel and Revelation Committee Series ed.). Biblical Research Institute, General Conference of Seventh-day Adventists. ISBN 0925675024.
- Horsley, Richard A. (2007). Scribes, Visionaries, and the Politics of Second Temple Judea. Presbyterian Publishing Corp. ISBN 9780664229917.
- Knibb, Michael (2009). Essays on the Book of Enoch and Other Early Jewish Texts and Traditions. BRILL. ISBN 978-9004167254.
- Knibb, Michael (2002). "The Book of Daniel in its Context". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
- Koch, Klaus (2002). "Stages in the Canonization of the Book of daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
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- Levine, Amy-Jill (2010). "Daniel". In Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A. (eds.). The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books : New Revised Standard Version. ISBN 9780199370504.
- Lucas, Ernest C. (2005). "Daniel, Book of". In Vanhoozer, Kevin J.; Bartholomew, Craig G.; Treier, Daniel J. (eds.). Dictionary for Theological Interpretation of the Bible. Baker Academic. ISBN 9780801026942.
- Mangano, Mark (2001). Esther & Daniel. College Press. ISBN 9780899008851.
- Matthews, Victor H.; Moyer, James C. (2012). The Old Testament: Text and Context. Baker Books. ISBN 9780801048357.
- Nelson, William B. (2000). "Daniel". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
- Nelson, William B. (2013). Daniel. Baker Books. ISBN 9781441240064.
- Newsom, Carol A.; Breed, Brennan W. (2014). Daniel: A Commentary. Presbyterian Publishing Corp. ISBN 9780664220808.
- Nichol, F., ed. (1954). "chronology chart". SDA Bible Commentary. pp. 326–327.
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- Redditt, Paul L. (2008). Introduction to the Prophets. Eerdmans. ISBN 9780802828965.
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- ISBN 9780664256753.
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- Towner, W. Sibley (1984). Daniel. Westminster John Knox Press. ISBN 9780664237561.
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External links
- Easton, Matthew George (1897). . Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.
- Easton, Matthew George (1897). . Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.
- Easton, Matthew George (1897). . Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.
- Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica (11th ed.). Cambridge University Press.
