Daniel 3:16-23ff (Prayer of Azariah), continued
In Part 1 of this study, we examined the narrative setting of chapter 3, focusing particularly on the confession of faith made by the three companions (vv. 16ff), leading up to their being thrown into the “burning furnace of fire” (v. 23). It is at just this point that the Greek Versions of Daniel (LXX and Theodotion), followed by other ancient Versions, include two poetic pieces that have come to be known as the “Prayer of Azariah” and the “Song of the Three Young Men”, respectively. These pieces are among the so-called “Additions to Daniel”, part of the Deutero-canonical corpus (in the LXX and Vulgate) and the Protestant ‘Apocrypha’. The “Song of the Three Young Men” will be treated, as one of the deutero-canonical Psalms, in an upcoming post in the Sunday Studies on the Psalms series. Here, we will focus exclusively on the Prayer of Azariah.
The Prayer of Azariah
Even though the Prayer is part of the Greek text of Daniel, it almost certainly was not composed in Greek. There are strong reasons to believe that it was originally composed in Hebrew and subsequently translated into Greek, presumably at the time it was included as part of the book of Daniel (cf. Moore, pp. 45-6). A reasonable attempt at reconstructing a Hebrew original was made in 1930 by Curt Kuhl (Die Drei Männer im Feuer, BZAW 55), pp. 150-5, Notes, pp. 132-50. Some years earlier, M. Gaster made a similar reconstruction into Aramaic (cf. “The Unknown Aramaic Original of Theodotion’s Additions to the Book of Daniel”, Proceedings of the Society of Biblical Archaeology 16 [1984], pp. 280-90, 312-7; 17 [1985], pp. 75-94). The Hebrew verses of Kuhl’s reconstruction are primarily 3-beat (3+3) couplets or comparable 2-beat (2+2+2) tricola.
The Prayer, like the following Hymn, is prefaced by a narrative introduction that is solely intended to integrate the poem within the chapter 3 narrative (after verse 23). As a deutero-canonical ‘addition’, the Prayer is designated by verses 1-22; integrated within chapter 3 (i.e., in the Greek Version of Daniel), the numbering continues from v. 23—viz., 3:24-45. When citing or referencing the verses of the Prayer, the deutero-canonical number will be given followed by the integrated Greek verse number in square brackets, i.e., 1[24], 2[25], and so forth.
There can be no certainty as to the date or provenance of the Prayer, but, based on the tone and wording of vv. 9 [32], 14-15 [37-38], there is a likelihood that it dates from the time of Antiochus Epiphanes (c. 167-163 B.C.). This is also the date assumed by most scholars for the final form of the book of Daniel. Yet, neither the Prayer nor the Hymn was likely ever part of the original (Aramaic) text of chapters 2-7.
Narrative Introduction (vv. 1-2 [24-25])
After the three companions are thrown into the “burning furnace of fire” (v. 23), the narrative of the Prayer picks up the scene (v. 1 [24]): “And they walked about in (the) midst of (the) flame(s), singing hymns to God and giving a good account of [i.e., blessing] the Lord” (Theod). The LXX version is more expansive, mentioning all three companions by name, and describing them as “speaking out to (God)” (i.e., praying) and singing hymns. The pairing of praying / hymn-singing more accurately corresponds to the two addition-pieces (Prayer / Hymn) included in the narrative.
The Prayer is attributed to Azariah (Aramaic Abed-nego), who is always listed last among the three companions. This makes the attribution of the Prayer to him a bit surprising, and it has been suggested that the Prayer was originally associated with a separate Azariah (a common Hebrew name, ‘Ăzar-Yāh[û], “YH[WH] has given help”, or “YH[WH] is [my] Helper”), and it may have been an identification with the Azariah of Daniel that prompted the inclusion of the Prayer here in chapter 3; cf. Moore, p. 56. In the LXX version, the other two companions are said to utter the Prayer together with Azariah. The Prayer proper is introduced in rather dramatic fashion: “And, (hav)ing stood together [i.e., firm], Azaryahu spoke out [i.e., prayed] thus to (God), and (hav)ing opened up his mouth in (the) midst of the fire, said…” (Theod). Azariah is portrayed as standing firm (in faith) even with the fire raging all around him, boldly speaking out (praying) to God.
Stanza 1: Verses 3-9 [26-32]
The Prayer is a poetic work similar in certain respects to a number of the canonical prayer-Psalms. It is comprised of three sections (or stanzas) of similar length—vv. 3-9 [26-32], 10-15 [33-38], 16-22 [39-45]—the first of which is presented as a confession (of praise/blessing) to God: “Of good account [i.e., blessed] are you, Lord, God of our fathers, and (worthy) to be praised, and your name is (to be) honored unto the Ages!” (v. 3[26], cf. 1 Chron 29:10, 20).
As the remainder of the stanza makes clear (vv. 4[27]ff), YHWH is praised/blessed primarily for His justice—His judgments (as the great Judge) are right and just (“all your judgments are truth”), even when He brings terrible punishment upon a people. This applies even when the judgment/punishment comes upon His own people (i.e., the Israelite/Judean people):
“Indeed, judgments of truth you (have) made
according to all (thing)s that you brought upon us,
and upon the holy city of our fathers, Yerušalaim.” (v. 5[28]a-c)
In the historical context of the narrative setting, this judgment refers to the Babylonian conquest (and exile) which included the sacking/destruction of Jerusalem. According to the presumed setting of the poem’s composition, this extends to the calamities that came upon Jerusalem during the reign of Antiochus Epiphanes (described allusively and poetically in the prophetic visions of chapters 7-12 of Daniel). These judgments are declared to be just punishment because of the sins committed by the people. The declarations in vv. 5[28]d-e and 8[31] frame a confession of sin in vv. 6-7 [29-30]:
“For in truth and (right) judgment [i.e., justice] you brought upon (us)
all these (thing)s through [i.e., because of] our sins!
For we sinned and were lawless (so as) to stand away from you!
Indeed, we sinned (truly) in all (thing)s
and your commands (placed) on (us) we did not hear,
nor did we keep watch altogether nor do (them),
according to how you commanded us
that (things) might come to be good for us.
And (so) all (thing)s, as many as you brought upon (us),
and all (thing)s, as many as you did to us,
you did them in true judgment.”
Confession of sin does not feature prominently in the prayer- and lament-Psalms, though there are a few instances where it does occur (e.g., 25:7, 11, 18; 32:5; 38:4[3], 19[18]; 51:4-7 [2-5]ff). It has been claimed that the prominent emphasis on confession of sin here in the Prayer is inappropriate to the narrative setting (cf. Moore, pp. 40-1), since the main thrust of the narrative involves the faithfulness of the three companions—they specifically did not turn away from God or abandon the covenant with Him. However, the protagonist in the Psalms often serves as a representative of the people; and, particularly in the lament-Psalms with a communal emphasis (e.g., 74, 79, 80), the protagonist (as one of the righteous) speaks on behalf of the people as a whole. Closer to the context of the Prayer here is Daniel’s prayer in 9:4-19 (to be discussed), in which he confesses the people’s sins (in solidarity with them), even though he personally may not have been unfaithful to God. Cf. Ezra 9:6-15; Nehemiah 9:6-37; Baruch 1:15-3:8.
In the national lament-Psalms, an exilic (or post-exilic) setting is implied, as the protagonist laments the suffering and humiliation the people face under the power/oppression of the hostile surrounding nations. The same emphasis occurs here in the Prayer, as the summary description of the specific judgment brought upon the people (by God) in v. 9[32] leads into the following lament section:
“And you gave us along into (the) hands of hostile (foe)s,
lawless and most hostile (one)s having stood away from (you),
and to an unright(eous) king, even (the) most evil across all the earth!”
Stanza 2: Verses 10-15 [33-38]
The distressful and deplorable condition of the people, introduced in verse 9[32], is further expounded in the second stanza—a poem or psalm of lament. As noted above, this section has much in common with the canonical lament-Psalms (esp. those with a strong communal/national emphasis). Even closer is Daniel’s prayer in chapter 9 (vv. 4-19), and cf. also the post-exilic prayers of Ezra, Nehemiah and Baruch mentioned above. It is not simply a matter of being at the mercy of hostile and wicked enemies; the situation is actually worse than that:
“And now, there is not for us (any) opening of the mouth,
(while) shame and disgrace have come to be (the lot)
for your servants and for the (one)s revering you.” (v. 10[33])
On behalf of the people, the protagonist makes a plea to YHWH, calling on Him to act:
“(So) then, do not give us over to completion,
for the sake of [dia/] your name!
And do not scatter your (covenant) set through (to us)!
And do not make your mercy stand away from us—
for the sake of [dia/] Abraham the (one) loved by you,
and for the sake of Yiṣḥaq the servant of you,
and Yisrael the holy (one) of you,
to whom you spoke saying
(you were) to multiply their seed as the stars of the heaven,
and as the sand th(at is) along the edge of the sea!” (vv. 11-13 [34-36])
Typically, the in prayer-Psalms, the protagonist makes an appeal based (in various ways) upon the covenant-bond established between YHWH and His people. This is very much the case here as well. The appeal is made to YHWH’s own faithfulness to the covenant, and to the specific promises made to the ancestors of Israel/Judah (Gen 22:17, etc.). In spite of these promises regarding the great blessing and prosperity of the people, quite the opposite seems now to have occurred:
“(Yet it is) that, O Master, we have become little,
beyond all the (other) nations,
and we are lowly in all the earth today
through [i.e., because of] our sins!
And there is not in this time (for us)
(any) chief and foreteller [i.e., prophet] and leader,
nor whole burnt offering nor (sacrifice for) slaughtering,
nor (gift to) bring forward nor incense (to burn),
no place to give (our) fruits in front of you
and (so) to find mercy!” (vv. 14-15 [37-38])
The Israelite/Judean people now have a greatly reduced status, in a lowly condition—poor and oppressed (and humiliated)—among the nations. Moreover, they have lost access to the Temple and the sacrificial ritual that is essential to maintaining the covenant bond with YHWH. In particular, they have lost the ritual means to restore the bond (when it has been broken), to atone for their sins and thus find forgiveness (“mercy”). At the level of the historical-setting of the narrative, this simply refers to the destruction of the Temple and the exile of the people; however, in terms of the likely setting for the composition of the Prayer, it also refers specifically to the actions of Antiochus IV (Epiphanes) in regard to the Temple (viz., the outlawing and eliminating of the performance of the prescribed sacrificial ritual, etc.), cf. 9:27; 11:31; 12:11; 1 Macc 1:45-54.
Stanza 3: Verses 16-22 [39-45]
Since the Israelite/Judean people do not have the ability to restore the covenant-bond with YHWH, finding forgiveness and mercy from Him, through the prescribed means of the sacrificial ritual (v. 15[38]), they have to rely (at least temporarily) on other (non-sacrifical) means. In the final stanza, the protagonist (on behalf of the people) seeks to atone for sin by approaching YHWH, not with sacrificial offerings, but instead with a humble and repentant heart, and with a renewed spirit of devotion. This relative ‘spiritualization’ of the sacrificial ritual occurs at a number of points in the canonical Psalms (e.g., 40:7[6]ff; 50:8ff, 16-17ff; 51:18-19 [16-17]; 141:2), which may, to some extent, reflect a similar time of composition in the exilic and post-exilic periods. The ‘sacrifice’ that the people offer to God is their whole-hearted commitment to follow Him faithfully, remaining devoted to Him (v. 17[40]b).
With their heart thus turned toward the covenant-bond with YHWH, the people (with the author-protagonist speaking on their behalf) can make their request to YHWH (vv. 19[42]ff), asking that He rescue them from their hostile foes and restore them—from their current lowly state back to their former privileged position (in which they enjoy the Divine blessings and protection promised by the covenant). As often in the Psalms, the request for deliverance is framed in terms of the mighty deeds performed by YHWH on behalf of His people in the past:
“And may you take us out of (our distress), according to you wondrous (deed)s,
and (so) give honor to your name, O Lord!” (v. 20[43])
The second line represents another common feature of the prayer-Psalms: an appeal to the name of YHWH—that a miraculous deliverance of His people will bring honor to Him, including admiration and veneration by many of the surrounding nations (cf. the closing verse 22[45]). At the same time, the prayer includes a request that the enemies who have oppressed God’s people should themselves experience punishment (in accordance with what they have done to God’s people):
“And may they be turned in (shame), all the (one)s showing bad (intention)s toward your servants,
and let them be put to shame, (away) from all power and position of power,
and let their strength be altogether broken (apart)!” (v. 21[44])
Such imprecatory wishes are a common feature in the prayer- and lament-Psalms, however unsettling they may be to many modern readers.
The final couplet of the Prayer expresses the wish (and the expectation) that the deliverance that YHWH works for His people would result in His Sovereignty being acknowledged by all the peoples of the earth (all the surrounding nations). This a key thematic emphasis and point of orientation for many of Kingship Psalms—such as the collections Pss 93-100 and 146-150—those which particularly stress the universal Kingship of YHWH (viz., over the entire world and all people everywhere). This emphasis becomes more prominent in the exilic and post-exilic period and is reflected in the book of Daniel (see esp. chapter 7) even as here in the deutero-canonical Prayer. It is a vital component of the eschatological (and Messianic) expectations of the period, tied to the hope of Israel’s restoration in the New Age.
“May they come to know that you, O Lord, alone (are) God,
and (to be held) in honor over the whole inhabited world!” (v. 22[45])
Conclusion
It is quite clear that the Prayer of Azariah stands on its own as a prayer- and lament-psalm, akin to many similar prayer-Psalms in the canonical Scriptures. It has much in common with Daniel’s prayer in chapter 9 (vv. 4-19, as mentioned above), and this similarity may help to explain the inclusion of the Prayer here in chapter 3, despite there being very little in the Prayer itself that applies to the immediate narrative context. This transferred setting, however, does give to the Prayer a special significance, as an illustration of the righteous and devout character of the three companions (i.e., Azariah and his fellows). Even when facing the prospect of death in the flames of the fiery furnace, their concern is not with their own personal safety, but rather with the welfare of their people—the Community—as a whole. Indeed, as mentioned in the prior studies, Daniel and the three companions stand as representatives of the Judean/Jewish people in exile (among the nations); the challenges and dangers that they face (such as here in chapter 3) are illustrative and representative of those which the people everywhere face. They serve as an exemplary ideal of devotion to God and to the covenant bond with Him—viz., to the unique religious and spiritual identity of God’s people. Indeed, Jews and Christians alike have found much inspiration and encouragement from the ‘Three Young Men’ and their ordeal in the fiery furnace.
References above marked “Moore” are to Carey A. Moore, Daniel, Esther, and Jeremiah: The Additions, Anchor Bible [AB] vol. 44 (1977).
