Septuagint Daniel / Ch. 3 Additions

Daniel 3 Additions— Prayer of Azariah & Song of Three Young Men

68 verses  • standalone (no MT counterpart)

About This Addition

Summary

Inserted between Daniel 3:23 and 3:24, this addition contains two compositions: the Prayer of Azariah (vv. 1-22), a national confession and petition uttered from inside the fiery furnace, and the Song of the Three Young Men (vv. 43-68), a cosmic hymn calling all creation to praise God. A brief narrative section (vv. 35-42) describes the angel of the Lord descending to protect the three.

Remarkable

The Song of the Three Young Men (the Benedicite) became one of the most widely used liturgical texts in Christian history. It appears in the Lauds of the Roman Office, the Anglican Book of Common Prayer, and Orthodox morning services. The hymn's cosmic scope — calling heavens, waters, fire, frost, mountains, and all living things to praise — anticipates Psalm 148 and Francis of Assisi's Canticle of the Sun.

Friction

These 68 verses have no counterpart in the Hebrew/Aramaic MT. They interrupt the narrative between 3:23 (the three are thrown in) and 3:24 (Nebuchadnezzar is astonished). The prayer's theology of exile and the absence of temple sacrifice reflects a post-587 BCE Jewish perspective, possibly composed in the Maccabean period.

Connections

Daniel 3:23-24 (narrative context); Psalm 136 (litany structure); Psalm 148 (all creation praising); Exodus 15 (Song of the Sea); Genesis 1 (creation order mirrored in the Benedicite).

1

And they walked about in the midst of the flames, singing hymns to God and blessing the Lord.

Greek (Th): Καὶ περιεπάτουν ἐν μέσῳ τῆς φλογός

This verse bridges MT Daniel 3:23 and 3:24. The three young men — Hananiah, Mishael, and Azariah (Shadrach, Meshach, and Abednego) — are already in the furnace.

2

Then Azariah stood in the fire and opened his mouth and prayed thus:

Greek (Th): καὶ στὰς Αζαριας προσηύξατο οὕτως

Azariah is the Hebrew name of Abednego. His prayer is a national confession, not merely a personal plea for rescue.

3

'Blessed are you, O Lord, God of our fathers, and worthy of praise.

Greek (Th): Εὐλογητὸς εἶ κύριε ὁ θεὸς τῶν πατέρων ἡμῶν

4

And your name is glorious forever!'

Greek (Th): καὶ αἰνετὸν τὸ ὄνομά σου εἰς τοὺς αἰῶνας

5

'For you are righteous in all you have done to us; all your works are true and your ways are upright.

Greek (Th): ὅτι δίκαιος εἶ ἐπὶ πᾶσιν οἷς ἐποίησας ἡμῖν

6

And all your judgments are true.

Greek (Th): καὶ πάντα τὰ κρίματά σου ἀληθινά

7

You have rendered true judgments in all the things you have brought upon us and upon Jerusalem, the holy city of our fathers.

Greek (Th): ὅτι κρίματα ἀληθείας ἐποίησας κατὰ πάντα

8

For in truth and justice you have brought all this upon us because of our sins.

Greek (Th): ὅτι ἐν ἀληθείᾳ καὶ κρίσει ἐπήγαγες ταῦτα πάντα

The prayer acknowledges that the exile is divine judgment — not arbitrary suffering but the covenant consequences of Deuteronomy 28.

9

For we have sinned and acted lawlessly in departing from you.

Greek (Th): ὅτι ἡμάρτομεν καὶ ἠνομήσαμεν ἀποστῆναι ἀπὸ σοῦ

10

In all things we have sinned grievously.

Greek (Th): καὶ ἐξημάρτομεν ἐν πᾶσιν

11

We have not listened to your commandments,

Greek (Th): καὶ τὰς ἐντολάς σου οὐκ ἠκούσαμεν

12

nor have we kept them, nor have we done as you commanded us for our own good.'

Greek (Th): οὐδὲ συνετηρήσαμεν οὐδὲ ἐποιήσαμεν καθὼς ἐνετείλω ἡμῖν

13

'All that you have brought upon us, and all that you have done to us, you have done in true judgment.

Greek (Th): καὶ πάντα ὅσα ἐπήγαγες ἡμῖν ἐν κρίματι ἀληθινῷ ἐποίησας

14

You have handed us over to lawless enemies, hateful rebels,

Greek (Th): καὶ παρέδωκας ἡμᾶς εἰς χεῖρας ἐχθρῶν ἀνόμων

15

and to an unjust king, the most wicked in all the earth.'

Greek (Th): καὶ βασιλεῖ ἀδίκῳ καὶ πονηροτάτῳ παρὰ πᾶσαν τὴν γῆν

The 'unjust king' is Nebuchadnezzar, though the description also fits Antiochus IV in the historical context of the addition's composition.

16

'And now we cannot open our mouths.

Greek (Th): καὶ νῦν οὐκ ἔστιν ἡμῖν ἀνοῖξαι τὸ στόμα

17

Shame and disgrace have come upon your servants and upon those who worship you.

Greek (Th): αἰσχύνη καὶ ὄνειδος ἐγενήθη τοῖς δούλοις σου

18

For the sake of your name, do not hand us over utterly,

Greek (Th): μὴ δὴ παραδῷς ἡμᾶς εἰς τέλος

19

and do not break your covenant.

Greek (Th): καὶ μὴ διασκεδάσῃς τὴν διαθήκην σου

The appeal to the covenant — 'do not annul your diathēkē' — grounds the prayer in the Abrahamic and Mosaic promises. Even in judgment, God's covenant fidelity is invoked.

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20

Do not withdraw your mercy from us,

Greek (Th): καὶ μὴ ἀποστήσῃς τὸ ἔλεός σου ἀφ᾽ ἡμῶν

21

for the sake of Abraham, your beloved, and Isaac, your servant, and Israel, your holy one,

Greek (Th): διὰ Αβρααμ τὸν ἠγαπημένον ὑπὸ σοῦ

The triple patriarchal invocation (Abraham, Isaac, Israel) echoes the covenant formula of Exodus 32:13, where Moses intercedes after the golden calf.

22

to whom you spoke, promising to multiply their offspring like the stars of heaven and like the sand on the shore of the sea.'

Greek (Th): οἷς ἐλάλησας πληθῦναι τὸ σπέρμα αὐτῶν

23

'For we, O Lord, have become fewer than any other nation,

Greek (Th): v. 23

24

and we are humbled this day throughout all the earth because of our sins.'

Greek (Th): v. 24

25

'In our day there is no ruler, no prophet, no leader,

Greek (Th): v. 25

The list of what is absent — ruler, prophet, leader, sacrifice, temple — summarizes the total loss of the exile. All institutional mediation between God and Israel is gone. Only prayer remains.

26

no burnt offering, no sacrifice, no oblation, no incense, no place to present an offering before you or to find mercy.'

Greek (Th): v. 26

27

'Yet with a contrite heart and a humble spirit, may we be accepted,

Greek (Th): v. 27

28

as though we came with burnt offerings of rams and bulls and with tens of thousands of fat lambs.'

Greek (Th): v. 28

29

'So may our sacrifice be in your sight today, and may it be pleasing to you; for those who put their trust in you will never be put to shame.'

Greek (Th): v. 29

30

'Now we follow you with all our heart, and we fear you and seek your face.

Greek (Th): v. 30

31

Do not put us to shame, but deal with us according to your patience and your great mercy.

Greek (Th): v. 31

32

Deliver us according to your wondrous works, and give glory to your name, O Lord.'

Greek (Th): v. 32

33

'Let all who harm your servants be put to shame.

Greek (Th): v. 33

34

Let them be disgraced and stripped of all their power, and let their strength be shattered.'

Greek (Th): v. 34

35

Now the king's servants who had thrown them in did not cease stoking the furnace

Greek (Th): καὶ τὸ πῦρ κατέσβεσεν

36

with naphtha, pitch, tow, and brushwood.

Greek (Th): ἐνεπύρισαν νάφθαν καὶ πίσσαν

Naphtha — a petroleum product — appears in Greek sources as a Babylonian commodity. Its inclusion reflects authentic local knowledge.

37

And the flame poured out above the furnace forty-nine cubits.

Greek (Th): καὶ ἐξεχεῖτο ἡ φλὸξ ἐπάνω τῆς καμίνου

38

And it spread out and burned those Chaldeans whom it caught near the furnace.

Greek (Th): καὶ διώδευσεν καὶ ἐνεπύρισεν

39

But the angel of the Lord came down into the furnace to be with Azariah and his companions,

Greek (Th): ὁ δὲ ἄγγελος κυρίου κατέβη

The angel of the Lord — the figure Nebuchadnezzar sees in MT Daniel 3:25 — is here explicitly identified. The narrative bridge explains how the three survived.

40

and drove the fiery flame out of the furnace.

Greek (Th): καὶ ἐξετίναξεν τὴν φλόγα τοῦ πυρός

41

And he made the inside of the furnace like a moist wind whistling through,

Greek (Th): καὶ ἐποίησεν τὸ μέσον τῆς καμίνου ὡς πνεῦμα δρόσου διασυρίζον

42

and the fire did not touch them at all, and caused them neither pain nor distress.

Greek (Th): καὶ οὐχ ἥψατο αὐτῶν τὸ καθόλου τὸ πῦρ

43

Then the three, as from one mouth, praised and glorified and blessed God in the furnace, saying:

Greek (Th): Τότε οἱ τρεῖς ὡς ἐξ ἑνὸς στόματος ὕμνουν

The Song of the Three Young Men (the Benedicite) begins here. It became one of the most important canticles in Christian liturgy, used in morning prayer in the Anglican, Roman, and Orthodox traditions.

44

'Blessed are you, O Lord, God of our fathers — worthy of praise and glorified forever.'

Greek (Th): Εὐλογητὸς εἶ κύριε ὁ θεὸς τῶν πατέρων ἡμῶν

45

'Blessed is your glorious, holy name — to be highly praised and highly glorified forever.'

Greek (Th): v. 45

46

'Blessed are you in the temple of your holy glory — to be praised and glorified above all forever.'

Greek (Th): v. 46

47

'Blessed are you who look into the depths from your throne upon the cherubim — to be praised and glorified above all forever.'

Greek (Th): v. 47

48

'Blessed are you on the throne of your kingdom — to be praised and glorified above all forever.'

Greek (Th): v. 48

49

'Blessed are you in the firmament of heaven — to be praised and glorified forever.'

Greek (Th): v. 49

50

'Bless the Lord, all you works of the Lord — praise and exalt him above all forever.'

Greek (Th): v. 50

This refrain — 'Bless the Lord... praise and exalt him above all forever' — structures the entire canticle. It systematically calls all creation to worship, moving from the cosmic (heavens, angels) through the atmospheric (rain, wind, fire) to the terrestrial (earth, mountains). The Benedicite mirrors the creation order of Genesis 1.

51

'Bless the Lord, you heavens — praise and exalt him above all forever.'

Greek (Th): v. 51

52

'Bless the Lord, you angels of the Lord — praise and exalt him above all forever.'

Greek (Th): v. 52

53

'Bless the Lord, all you waters above the heavens — praise and exalt him above all forever.'

Greek (Th): v. 53

54

'Bless the Lord, all you powers of the Lord — praise and exalt him above all forever.'

Greek (Th): v. 54

55

'Bless the Lord, sun and moon — praise and exalt him above all forever.'

Greek (Th): v. 55

56

'Bless the Lord, stars of heaven — praise and exalt him above all forever.'

Greek (Th): v. 56

57

'Bless the Lord, all rain and dew — praise and exalt him above all forever.'

Greek (Th): v. 57

58

'Bless the Lord, all you winds — praise and exalt him above all forever.'

Greek (Th): v. 58

59

'Bless the Lord, fire and heat — praise and exalt him above all forever.'

Greek (Th): v. 59

The irony of calling 'fire and heat' to bless the Lord while standing unharmed in a furnace is the narrative heart of the canticle.

60

'Bless the Lord, winter cold and summer heat — praise and exalt him above all forever.'

Greek (Th): v. 60

61

'Bless the Lord, dews and falling snow — praise and exalt him above all forever.'

Greek (Th): v. 61

62

'Bless the Lord, ice and cold — praise and exalt him above all forever.'

Greek (Th): v. 62

63

'Bless the Lord, frosts and snows — praise and exalt him above all forever.'

Greek (Th): v. 63

64

'Bless the Lord, nights and days — praise and exalt him above all forever.'

Greek (Th): v. 64

65

'Bless the Lord, light and darkness — praise and exalt him above all forever.'

Greek (Th): v. 65

66

'Bless the Lord, lightnings and clouds — praise and exalt him above all forever.'

Greek (Th): v. 66

67

'Let the earth bless the Lord — let it praise and exalt him above all forever.'

Greek (Th): v. 67

68

'Bless the Lord, mountains and hills — praise and exalt him above all forever.'

Greek (Th): v. 68