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Daniel 3 forms part of a chiasmus (a poetic structure in which the main point or message of a passage is placed in the centre and framed by further repetitions on either side) within Daniel 2–7, paired with Daniel 6, the story of Daniel in the lions' den: [9] A. (2:4b-49) – A dream of four kingdoms replaced by a fifth B. (3:1–30 ...
B'. (6:1–28) – Daniel in the lions' den; A'. (7:1–28) – A vision of four world kingdoms replaced by a fifth; Daniel 1 serves as an introduction to the book, showing how God continues to move throughout history when men seem to have failed (i.e., how God stands for his people when they are in a foreign land and subject to an alien power ...
The first is the penitential prayer of Daniel's friend Azariah (called Abednego in Babylonian, according to Daniel 1:6–7) while the three youths were in the fiery furnace. The second component is a brief account of a radiant figure who met them in the furnace yet who was unburned.
Susanna and the Elders by Artemisia Gentileschi. Susanna (/ s u ˈ z æ n ə /; Hebrew: שׁוֹשַׁנָּה, Modern: Šōšanna, Tiberian: Šōšannā: "lily"), also called Susanna and the Elders, is a narrative included in the Book of Daniel (as chapter 13) by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
C'. (5:1–31) – Daniel interprets the handwriting on the wall for Belshazzar; B'. (6:1–28) – Daniel in the lions' den; A'. (7:1–28) – A vision of four world kingdoms replaced by a fifth; The story of Daniel in the lions' den in chapter 6 is paired with the story of Shadrach, Meshach, and Abednego and the "fiery furnace" in Daniel 3 ...
Daniel, Bel and the Dragon (France, 15th century) The chapter contains a single story which may previously have represented three separate narratives, [2] [3] [4] which place Daniel at the court of Cyrus, king of the Persians: "When King Astyages was laid to rest with his ancestors, Cyrus the Persian succeeded to his kingdom."
It was said of Daniel, "If he were in one scale of the balance and all the wise men of the heathens in the other, he would outweigh them all". [4] Nebuchadnezzar admired Daniel greatly, although Daniel refused the proffered divine honors, thus distinguishing himself favorably from the contemporary ruler of Tyre, [5] who demanded honor as a god. [6]
[23] [24] The author of Daniel, mindful of certain prophecies that the Medes would destroy Babylon (Jeremiah 51:11,28 and Isaiah 13:17), and needing a Median king to complete his four-kingdom schema (see the story of Nebuchadnezzar's dream in Daniel 2), appears to have taken the historical Darius and projected him into a fictional past. [24 ...