Prophets II Catholic Bible study Lesson 18

Thus Says the LORD: God Speaks
Through His Servants the Prophets

Volume II: Restoration & Redemption

Lesson 18 Daniel: A Model Jew
the Book of Daniel 1:1–20
the Book of Daniel 3:1
the Book of Daniel 3:3–6
the Book of Daniel 3:8–9
the Book of Daniel 3:12–14
the Book of Daniel 3:16–20
the Book of Daniel 3:22–23
the Book of Daniel 3:(1)
the Book of Daniel 3:(23–27)
the Book of Daniel 3:24–25
the Book of Daniel 3:28–29
the Book of Daniel 5:1–8
the Book of Daniel 5:13
the Book of Daniel 5:17–31
the Book of Daniel 6:1–28

Revised Standard Version Catholic Edition (RSVCE)*
New American Bible Revised Edition (NABRE)*
Catechism of the Catholic Church
Rosarium Virginis Mariae (Rosary of the Virgin Mary)
ex libris (in our library)
glossary for Thus Says the LORD—Volume II
cross references in Thus Says the LORD—Volume II
next lesson: Old Testament Eschatology

This online supplemental material coordinates with the lesson on pages 124–132 of Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption.

“For as the rain and the snow come down from heaven,
and do not return there but water the earth, making it bring forth and sprout,
giving seed to the sower and bread to the eater,
so shall my word be that goes forth from my mouth;
it shall not return to me empty, but it shall accomplish that which I intend
and prosper in the thing for which I sent it.”
—the Book of Isaiah 55:10–11 (RSVCE)**

welcome to Volume II of our in-depth study of the biblical prophets
We invite you to check out the sample first lesson and video from Volume II of this Turning to God’s Word two-part Catholic Bible study. Our online pages link to the free related lesson videos, a glossary, and cross references in the biblical text, and include maps, additional commentary, and prayers based on the primary Scripture in each lesson. Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption contains 23 lessons and has been granted an imprimatur. It may be purchased from our website shop. The companion 28-lesson Volume I: A Kingdom Divided also is available for purchase. If you have a Bible-study question or comment, click on the “ask us your question” or “what do you think” button on any study page.

open with prayer
It’s always wise to begin any Bible study with prayer, whether reading the Scriptures alone or meeting with others in a discussion study group. You can pray using your own words or use one of the opening prayers on our website. We especially like the following:

Lord Jesus, you promised to send your Holy Spirit
to teach us all things.
As we read and study your word today,
allow it to touch our hearts and change our lives. Amen.

let’s review—the First Book of the Maccabees 1:1–24a, the First Book of the Maccabees 1:29–36, the First Book of the Maccabees 1:54–64, the First Book of the Maccabees 2:1–7, the First Book of the Maccabees 2:14–20, the First Book of the Maccabees 2:23–25, the First Book of the Maccabees 2:27–28, the First Book of the Maccabees 2:42, the First Book of the Maccabees 2:49–50, the First Book of the Maccabees 2:65—3:2, the First Book of the Maccabees 3:42–43, the First Book of the Maccabees 3:46–48, the First Book of the Maccabees 3:58–60, the First Book of the Maccabees 4:34–41, the First Book of the Maccabees 4:52–56, the First Book of the Maccabees 4:58–59, the Second Book of the Maccabees 4:7–17, the Second Book of the Maccabees 7:1, and the Second Book of the Maccabees 7:20–23
Lesson 17 Greek Influences Threaten Judaism looks at two deuterocanonical books (included in Catholic translations of the Old Testament but not accepted as canonical by Protestants) that examine events around the time of the Maccabean Revolt. The First and Second Books of the Maccabees focus on historical narrative instead of prophecy, and they offer information necessary for understanding how political changes in Judea after the Babylonian Exile shaped the world into which Jesus was born. Especially significant is the spread of Hellenization and the beginning of Rome’s rise to power. The Books of the Maccabees contain history about the Jewish feast of Hanukkah, and they include accounts of martyrdom and evidence of a developing belief in an afterlife.

map notes—don’t let historical discrepancies get in the way
In the Book of Daniel, the title character of Daniel and his companions are portrayed as models of how God’s people should face religious persecution. Obvious historical discrepancies in the work include identification of Belshazzar as the son of Nebuchadnezzar in the Book of Daniel 5:1–2. Belshazzar’s father was Nabonidus, a man of uncertain lineage who overthrew Nebuchadnezzar’s grandson to ascend to the throne in 556 B.C. Nabonidus angered the Babylonians by elevating worship of the moon god Aku (also called Sin) above their chief god Bel (also called Marduk). Nabonidus’ reign ended in 539 B.C. when the Persians conquered Babylon and restored Bel/Marduk as the primary deity. These historical problems don’t take away from the basic message of the work, which emphasizes the importance of maintaining perseverance in the face of religious persecution. Click on the map (right) to enlarge it. The original map is on page 131 of Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption.

biblical geography—Nineveh, Baghdad, Babylon, Assyria, Mesopotamia, Syria
There’s a lot of confusion about these locations, all in present-day Iraq.

Ancient Nineveh was located on the Tigris River across from the present-day city of Mosul, which is about 250 miles north of Baghdad in the province of Nineveh. The ancient city no longer exists.
Baghdad is the present-day capital of Iraq, and it also is on the Tigris River.
Ruins of the ancient city of Babylon, from which the ancient kingdom of Babylon got its name, are about 50 miles south of present-day Baghdad on the Euphrates River.
In “the rivers of Babylon” in Psalm 137, Babylon refers to the ancient kingdom, so the plural of rivers refers to both the Tigris and the Euphrates, as well as to their tributaries.
The kingdom of Assyria was absorbed by the Babylonians in the early 6th century B.C. It took its name from the ancient city of Ashur (or Assur), either named after the pagan god Ashur or possibly after Noah’s son Shem. The city of Ashur is thought to have been synonymous with Nineveh or located very near the same place.
The Bible identifies the original settlers of Assyria as descendants of Nimrod, a descendant of Noah through Ham.
The Tigris and Euphrates Rivers both appear as locators of the garden of Eden, but the other two rivers mentioned in Scripture in connection with that biblical site no longer can be identified
The area surrounding the Tigris and Euphrates Rivers often is referred to as the “cradle of civilization.” Before the Flood (prior to Noah and his descendants), the entire area was called Mesopotamia.
Syria in Scripture is synonymous with Aram, which included several Aramean kingdoms that now make up of much of present-day Syria, southeastern Turkey, and parts of Lebanon and Iraq.

another unusual Old Testament prophetic work (49:37)
In the video for this lesson, Turning to God’s Word author Matthew Phelps discusses similarity between the Book of Daniel and the Book of Jonah. Both contain religious truth about how humans relate to God. Both are valuable for Christians. While it’s not impossible that the events described in the early chapters of the Book of Daniel actually happened, it’s highly unlikely. (The more difficult apocalyptic passages in later chapters are a focus of the next lesson in our study, Lesson 19 Old Testament Eschatology.) The Book of Daniel falls last in our look at the Old Testament prophets, primarily because it highlights how God’s people should coexist correctly with foreign rulers. During the reign of the Seleucids, someone of Jewish background created prophecy based on things that already had happened. The Book of Daniel isn’t fake, it’s just not historical. The stories in it are intended to aid and inspire people struggling under foreign rule at a later time than it describes. That the descendants of Jacob who had been taken captive to Babylon were allowed to return to their homeland under foreign support is a fascinating thing and speaks to how the people conducted themselves while in Exile. It was during the Babylonian Exile that a profound devotion to law emerged. The point that the author of the Book of Daniel is making is that this same attitude should be prevalent in Jerusalem and Judah under the Seleucid rule. It also is fair to suggest that the Return from the Exile in Babylon can be seen as a second pass of the Exodus.

The Scripture ranges for the videos that accompany this Catholic Bible study match the ranges for the sets of questions in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption. You can follow along as Turning to God’s Word author Matthew Phelps discusses Lesson 18, “Daniel: A Model Jew,” on pages 124–132 in the study book.

is the Book of Daniel considered prophecy?
The Book of Daniel—along with the Books of Isaiah, Jeremiah, Lamentations, Baruch, and Ezekiel—traditionally is classified as a major prophetic book. The label “major” refers only to the length relative to the 12 minor prophetic Books of Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Most present-day scholars classify the Book of Daniel as apocalyptic rather than prophetic, however, based on the nature of Daniel’s visions that show up in the second half of the book. These visions will appear in Lesson 19 Old Testament Eschatology.

biblical vocabulary—didactic
This lesson looks at the first six chapters in the Book of Daniel, which generally are considered educational rather than apocalyptic. Didactic is a word used to indicate an intention to teach, especially teaching related to moral instruction. Although the Book of Daniel contains stories set in Babylon during the Exile, most scholars believe it was written some 400 years later during an even more difficult period for Jews, the unsettling reign of the Seleucid ruler Antiochus Epiphanes (Antiochus IV).

Greek influences & historical errors
This later time period is suggested by portions of the work written in Greek, which would have been unlikely before Greek language became common throughout the ancient world beginning with the reign of Alexander the Great. There also are historical discrepancies, many of which are identified in the Geopolitics box “Parallel Periods of Tribulation” on page 130 and in the sidebar “Darius the Mede” on page 131 in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption. You can learn more about the deuterocanonical sections of the Book of Daniel in the commentary “A Prayerful Deuterocanonical Addition” on page 130 in the study book.

another thing that complicates study of the Book of Daniel
Historical errors have no bearing on spiritual truth that the work reveals about God. Nor do the deuterocanonical verses not found in most Protestant Bibles. The numbering of some verses in Revised Standard Version Catholic Editions (RSVCE and RSV2CE) also varies from numbering in the New American Bible Revised Edition (NABRE). The Scripture index in the back of the study book indicates where these variances occur, and the same index is included in the sample lesson. A link to the sample can be found at the top of each online study page accompanying Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption.

a review of some helpful background
The Babylonian Exile of many of the descendants of Jacob from the southern kingdom of Judah occured in three distinct waves.

In 608 B.C., Jehoiakim, also called Eliakim, was put into power in the southern kingdom of Judah by Pharaoh Neco of Egypt, who had killed Jehoiakim’s brother, Jehoahaz. Jehoiakim began his reign paying tribute to Egypt, then vacillated to Babylon, and a few years later switched his allegiance back to Egypt. This prompted Babylon to attack, and Judah suffered its first devastating blow by Nebuchadnezzar in 597 B.C. The Second Book of the Kings 23:34—24:6 describes Nebuchadnezzar taking away many members of the ruling class. This is the wave that took Daniel into the captivity described in the Book of Daniel 1:1–4.
Under the Babylonians, Jehoiachin, also called Coniah or Jeconiah, only managed to reign three months in Judah. He was carted away in the second attack by Nebuchadnezzar. This second wave of the Exile also took many craftsmen, as well as many of the middle and upper classes. In this attack the treasures of the Temple were hauled off to Babylon. The Second Book of the Kings 24:6–16 describes this wave, which is the one that took the prophet Ezekiel into captivity.
Zedekiah, also called Mattaniah, managed to hold the throne in Judah 11 years before rebelling and unleashing a third wave of captivity in 587–586 B.C., described in the Second Book of the Kings 24:17—25:21. At this time, the Babylonians destroyed what was left of Judah. To learn more, read the geopolitical sidebar “The Middle East During Jeremiah’s Lifetime” on page 18 in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption.

a different type of biblical name change
The Scriptures note instances in which God changes the name of an individual, but in the Book of Daniel 1:6–7, the Babylonians change the names of four young exiles from Judah who’ve been specially chosen to serve in the king’s palace where they can learn Chaldean language and be introduced to Babylonian culture. In the world of the Old Testament, a person’s name represented that person’s identity. Of the four Hebrew and four Babylonian names in this passage, only the Hebrew name Daniel, which means “God is my judge,” is common to most present-day readers. You can learn more about the other names by reading the commentary “Belteshazzar, Shadrach, Meshach & Abednego” on page 129 in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption, or by visiting our online glossary.

the Hebrew meaning of ‘el’ & ‘beth’
Biblical names that end in “el”—and there are a great many—reflect a connection to God; the word “el” originally referred to a prominent Canaanite god but eventually was adopted into the Hebrew language as a suffix used to refer to the God of the patriarchs. Biblical names that include “beth” also reflect a connection to God. In this case the Hebrew word “beth” means “oath of God,” with some experts in biblical languages suggesting that “beth” means “God is satisfaction.”

WHAT DO YOU THINK is important about identity?
The Book of Daniel 1:1–7 opens by describing the integration of conquered people. Daniel and his companions are given Babylonian names connected to the worship of false gods. Their Hebrew names are connected with the worship of God, a potential conflict now that they’re surrounded by Babylonians and expected to adopt Babylonian religion. The Book of Daniel addresses how Jews in Jerusalem who are under Seleucid rule can coexist with the Seleucid promotion of Greek culture. The identity of Daniel and his companions is at issue. While the Babylonians can change these young men’s names, they remain unable to accept Babylonian cultural identity as something that can override their longstanding Hebrew religious practices.

? Consider whether the secular world has an identity or identities that it would like Catholics to adopt.
? How might accepting secular identity and “going with the flow” of secular society threaten spiritual harm?
? What help is available to offset the influence of secular culture?

what Matthew says—the first challenge is diet
In the Book of Daniel 1:8–20, Daniel and his companions encounter their first challenge. The Babylonians consider it a privilege and an obligation for these Hebrews to be offered the same food and drink as the king, but Daniel and his companions pass. They clearly feel that the king’s rich diet is likely to contain food that isn’t in line with their dietary laws. (The king’s food probably isn’t kosher.) The Hebrews suggest running a 10-day test. On the video for this lesson, Turning to God’s Word author Matthew Phelps notes that the 10 days suggests a relationship to the Ten Commandments. Worth mentioning: The young men don’t agree in advance that they’ll eat the same food as the king if the test doesn’t work. The test guarantees their observance of the law. At the end of the 10 days they’re healthy, so they’re allowed to continue eating in line with Hebrew religious practice.

a connection to the Exodus
The Book of Daniel 3:1–14 raises an extremely serious issue that suggests a repetition of an event described in the book of Exodus that occurred immediately after God helped his people to escape from Egypt. The golden image (a calf) that descendants of Jacob wrongly began worshiping set a precedent and determined the direction of their relationship with God for centuries to come. It appears that they always were easily drawn away by bright and shiny objects. The golden image that Nebuchadnezzar insists that all of his subjects worship is not unlike the golden calf created by Aaron and described in the book of Exodus 32:1–6. Both are made of precious metal, and both draw legitimate worship away from God, a serious failure to observe the important first of the Ten Commandments recorded in the book of Exodus 20:2–3: “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me.” You can learn more about the Israelites’ falling away from their covenant with God in Lesson 24 The Golden Calf in the Turning to God’s Word Catholic Bible study You Shall Have No Other Gods: The Book of Exodus.

the three young men are serious about their faith in God
Although Daniel is missing from the account of the fiery furnace found in the third chapter in the Book of Daniel, his three companions are firm in their commitment not to dishonor God by worshiping a false idol. They accept the monotheistic nature of their Hebrew religious background—there is one God, period—and they go calmly into the blazing furnace rather than worship the golden image set up by Nebuchadnezzar. The Book of Daniel is encouraging later Jews living in Judah under the rule of the Seleucids to reject the worship of any Greek gods. Following God’s law is of utmost importance.

faith & trust—you could look these up in our archives
The Book of Daniel purports to be about Hebrews in exile in Babylon. It presents Daniel and his companions as models for those who wish to follow God in a society of people who don’t share their faith. In Lost in Translation, an online column that can help readers connect with ideas expressed in the original languages of the Scriptures, Turning to God’s Word author Matthew Phelps looks at the complicated linguistic roots of the word “faith.” New Lost in Translation entries are posted on Mondays, and past entries are archived on our website. Contact us if you’d like to receive Lost in Translation by email every week.

Q&A—some concerns related to the deuterocanonical passages in this lesson
One participant in this study is challenged by our approach to the deuterocanonical sections of the Old Testament, and especially by our treatment of Question 5 in this lesson.

In the New American Bible Revised Edition (NABRE), some verses in the Book of Daniel are numbered differently from the Revised Standard Version Catholic Editions (RSVCE and RSV2CE). Chapter and verse numbering discrepancies are noted where they occur in the biblical text in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption and in the “Index of Scripture Citations” beginning on page 174 of this Bible study.

Q: I’ve been active in a Catholic women’s Scripture study for the past seven years, and now I’m part of the leadership team. I love our group and the Turning to God’s Word study workbooks we’ve been using during this time. My background is as a baptized and confirmed Protestant. Seven years ago my husband and I entered the Catholic Church through the Rite of Christian Initiation of Adults (RCIA).

I’m troubled by your studies’ frequent emphasis on what’s different between Protestants and Catholics, given all that is most important to the Christian faith we hold in common. For example, in the Apostles’ Creed we profess core beliefs found in all Protestant and Catholic Bibles. Yet your studies contain misleading statements such as Question 5 in Lesson 18, which states that Protestant Bibles do not include what “actually occurs in the fiery furnace.” This isn’t an accurate statement. All that “actually” occurs in the fiery furnace and is most important to this story is in all Protestant Bibles. (See the New International Version [NIV] translation of the Book of Daniel 3:19–28.) The point of this section of the Book of Daniel is God’s miraculous intervention in the lives of the three faithful men, which is in both Protestant and Catholic Bibles.

Why would we have a Scripture study that emphasizes minor differences between Protestants and Catholics when we agree, and our Bibles agree, on all that is most important to our faith? What would God want us to do—emphasize our differences or emphasize all that unites us?

A: Thank you for the courteous way in which you expressed your concerns, which appear to be threefold. 1) You write that Turning to God’s Word studies frequently emphasize minor differences between Protestants and Catholics. 2) You point to the wording of Question 5 in this lesson as evidence in support of your position. 3) You cite the New International Version (NIV) translation of the Book of Daniel to bolster your claim.

There’s indeed far more that unites Catholics and Protestants than that divides us. I also grew up in a Protestant household and became Catholic as an adult. RCIA wasn’t part of the Church’s practice at that time (about 50 years ago), but my work later as a Catholic catechist included directing the largest RCIA program in our diocese for several years. Matthew came into the Church through RCIA when he was a teenager. For many years, he and I were the only Catholics on any side of our family. His father, a former Protestant minister, recently joined the Catholic Church. We all are sensitive to the misunderstandings and emotional pain that can take place when family members or friends fail to respect each other’s religious beliefs. We assure you that it isn’t our intention to be misleading by drawing undue attention to minor differences.

That said, and in response to your first concern, Turning to God’s Word promotes Catholic Bible study. The vast majority of Scripture that we write about or discuss on our videos is, as you correctly point out, the same or only marginally different in Catholic and Protestant Bibles. There exist, however, a few real differences between the Catholic and Protestant canons of Scripture. (Visit How Do Catholic & Protestant Bibles Differ? for more information.) It would be irresponsible not to mention how Catholic Bibles differ from Protestant ones when that information’s pertinent to what we’re writing about, and we plan to continue to note these instances when they crop up. Because there aren’t many places in which Catholic and Protestant canons significantly differ, this isn’t likely to occur often—certainly not what we would characterize as “frequent.” This particular study of the Old Testament prophets, however, includes lessons that focus on the deuterocanonical works of the Book of Baruch and the First and Second Books of the Maccabees, as well as a few passages from the deuterocanonical sections of the Book of Daniel. Perhaps that amount of deuterocanonical text has led you to characterize our mention of these biblical differences as “frequent.”

Your second concern is more closely related to this lesson. Since not everyone who reads these online study pages has access to Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption, we’re reprinting Question 5 here in its entirety.

Question 5 Read the Book of Daniel 3:[1] & 3:[23–27]. This section, which isn’t included in Protestant Bibles, describes what actually occurs in the fiery furnace. What happens to some of the Chaldeans standing nearby? What are the three young men doing while inside the furnace? Who has joined Shadrach, Meshach, and Abednego in the furnace, and for what purpose?

Respectfully, we don’t agree that the first sentence in this question is inaccurate. All of our studies are submitted for an imprimatur before we publish, which means that they’ve been read closely by a bishop and by a censor librorum to ensure that they’re free of doctrinal or moral errors. These readers didn’t object to anything about Question 5 (or indeed to anything else we’ve written in either volume of this study—or in any of our other Catholic Bible studies, for that matter). It appears that you specifically disapprove of our use of the word “actually.” While we don’t have a problem with the question as originally written, we also have no problem dropping the word “actually” to make the sentence read: “This section, which is not included in Protestant Bibles, provides more detail about what occurs in the fiery furnace.”

Referring to a variety of translations is common practice among people doing Bible study, and there’s nothing wrong with that. We’re in favor of people reading the Bible—any translation. But as we mentioned above, Turning to God’s Word publishes Catholic Bible studies. In our books we reprint the Revised Standard Version Second Catholic Edition (RSV2CE) and online we link to the Revised Standard Version Catholic Edition (RSVCE). These English translations are used in the Catechism of the Catholic Church and cited by Pope Benedict XVI in his Jesus of Nazareth series. Because the Catholic lectionary is closely related to the New American Bible Revised Edition (NABRE), and that’s the translation familiar to many Catholics, we also note when chapter and verse numbers vary in the NABRE from the RSV Catholic translations that we reprint in our books or link to online.

The New International Version (NIV) Bible that you cite was translated by Protestant scholars, and we do link to the audio recordings of that translation. The audio readings on the website of the United States Conference of Catholic Bishops (USCCB) are taken from the Catholic lectionary, which is based on the NABRE. These USCCB audio files relate to the daily Mass readings, making them difficult to access at other times during the liturgical year. The USCCB audio files also leave out portions of the biblical text that we cover in our studies. The NIV readings omit all of the deuterocanonical sections of Scripture. We consider both the USCCB audio files and those audio recording based on the NIV translation problematic for those reasons. We clearly indicate that the audio links are included in our website materials to help anyone wondering how to pronounce words in the text.

what Matthew says: We also consider our online links to audio recordings to be supplemental. It isn’t necessary that participants in our studies listen to either the NIV or the USCCB files. The only necessary part of Bible study is reading the Bible and thinking and praying about what we’ve read. For that, any translation will do. A Bible is a Bible. That said, trying to match non-Catholic Bible translations with material in our books or on our website eventually will bring to light deuterocanonical differences—particularly in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption, which includes material from the deuterocanonical sections of the Book of Daniel in this lesson. Lesson 9 A Dislocated People Turn to the LORD covers the deuterocanonical Book of Baruch, and Lesson 17 Greek Influences Threaten Judaism covers the deuterocanonical First and Second Books of the Maccabees.

At Turning to God’s Word our focus is on approved Catholic translations. Citing biblical texts from Catholic translations eliminates any questions about whether the version of the Bible we’re using has the Catholic seal of approval. That doesn’t mean we think every translation choice made by Catholic translators is necessarily the best one. Translation by scholars of any ilk can raise issues. It’s extremely difficult to translate many ancient Hebrew, Greek, or Aramaic words into contemporary English, and this is the idea behind the old adage: “Every translator is a traitor.”

We agree with you that the information in the NIV is essentially the same as that found in the non-deuterocanonical portion of the Book of Daniel that we reprint in this lesson. Here’s what differs: Only the deuterocanonical passage describes what the men (actually) are doing as they walk around in the midst of the fire. You’re free to think that the mention of them singing hymns to God and blessing the Lord is of minor importance. Sure, God intervened to help them, but we think it’s also important to be aware of their immediate response to God’s saving action—and the Scripture suggests that they’d been praising God even before they were aware of their miraculous rescue. We think that one of the most important aspects of Bible study is learning what kind of reaction to his constant and saving love God expects from us. That God saves us is the underlying fact, sure—but Bible study isn’t an academic exercise. How we respond to Scripture is what matters. Everything in the Bible points to our behavior as the most important aspect of salvation over which we have any control. What the men are doing in the midst of the fire indicates how they’ve chosen to demonstrate their faith under extremely difficult—and what most of us would find to be impossible—circumstances. Of course it matters that God rescues these men, but it’s not unreasonable to look to the biblical text to try to figure out what this passage is telling us about how God wants us to behave in trying situations.

Had there been more room, we also would have included the deuterocanonical verses that are the biblical source of the canticle from the Book of Daniel prayed as part of the Church’s Liturgy of the Hours at Lauds on alternating Sundays throughout the year. This canticle is among our favorite prayers to chant with the monks at Conception Abbey. While there wasn’t room in the study book to include these verses, we wanted to ensure that participants in our study didn’t completely miss that the three young men in the furnace were singing and blessing God at the same time that they were undergoing religious persecution. To our way of thinking, their actions point to one of the most important things we can take away from this story. It surely is a detail not found in non-deuterocanonical accounts of the fiery furnace in the Book of Daniel. While we think that’s significant, we don’t think it reflects a difference between Catholic and Protestant religious thought or practice. It does, however, reflect a difference in Catholic and Protestant canons of Scripture—and, in regard to this particular monastic prayer, a difference in Catholic and Protestant worship practices.

That said, most scholars agree that the reason sections of the Book of Daniel and other deuterocanonical works in the Old Testament didn’t make it into the Protestant canon has more to do with the language in which those works were written (Greek instead of Hebrew) than with their theological content. In any discussion of differences between Catholic and Protestant canons of Scripture, it’s worth noting that the Greek Old Testament (the Septuagint) is the version of Scripture cited in all of the New Testament Gospels—in any translation—and scholars believe that the Gospels also originally were written in Greek.

Downplaying differences between Catholics and Protestants does nothing to uphold or support the beauty of the Catholic faith. We still can (and should) treat Protestants as brothers and sisters, but it isn’t necessary for all members of our Christian family to be exactly the same.

a deuterocanonical section of the Book of Daniel
It’s somewhat surprising that the section in the Book of Daniel 3:(1–68) that details what occurs in the fiery furnace isn’t included in Protestant Bibles. It’s this section, however, that provides a clue to what the author of the Book of Daniel had in mind when he was writing this work. The fiery furnace symbolizes the condition of any people who are attempting to remain true to God while in a cultural situation that’s not conducive to the practice of their religious faith—essentially the condition of a people escaping death while walking in the midst of extremely threatening cultural pressures. You can learn more about how Daniel’s three companions react when they’re in the fiery furnace by reading the entire deuterocanonical section of the Book of Daniel 3:(1–68) and the commentary “A Prayerful Deuterocanonical Addition” on page 130 in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption.

what Matthew says—contradicting the Aristotelian view of humanity
One feature in the Book of Daniel is its departure from the Greek idea of what it means to be human, a point that’s emphasized in the Book of Daniel 3:24–25 with the appearance of a fourth figure “like a son of the gods” walking about in the fiery furnace with the three Hebrew youths. As Turning to God’s Word author Matthew Phelps explains on the video for this lesson, in Hebrew understanding a human being is a weak and mortal thing. Men and women are defined by what we aren’t: We’re not God, and we’re not angels. Hebrew tradition holds that weakness (mortality) entered humanity at the very beginning, changing what it means to be human. Since that time, humankind has been working to restore our eternal destiny. Aristotelian or Greek thought holds that human intellect makes men and women supreme beings who are superior because we’re smarter than the animals. At the core of the difference between the Aristotelian and the Hebrew views is that the Greeks compared humans to animals while the Hebrews compare humans to God. Divine Revelation tells us that we originally were meant to be immortal like God, but because of sin we’re instead mortal—and we’re going to die.

the Book of Daniel holds that death is not inevitable
In the midst of the fire, which is intended to destroy Daniel’s three companions, one “like a son of the gods” shows up to protect these frail human beings. They need the protection of someone who isn’t human and who isn’t subject to mortality (death). When they receive such protection, Nebuchadnezzar decides not to challenge this development that he doesn’t understand. The point that the author of the Book of Daniel seems to be making with this account—a story that functions as a parable—is that there will be some who will accept our beliefs if we hold firm to our faith. (Experience tells us there’s never any guarantee that this will happen, only that it might happen in some cases.)

a connection to Joseph
The fifth chapter in the Book of Daniel, considered by most scholars as probably not historical, introduces a strong parallel to the story of Joseph interpreting Pharaoh’s dreams in the forty-first chapter in the book of Genesis. Both cases involve a displaced Hebrew of strong faith (Daniel/Joseph) who’s called to interpret a mysterious sign or dreams that no one else can explain to the political ruler (King Belshazzar in Babylon/Pharaoh in Egypt). In both cases the displaced Hebrew manages to remain faithful to his religious beliefs while still thriving in a foreign culture. You can learn more about Joseph in the last seven lessons of the Turning to God’s Word Catholic Bible study In the Beginning: The Book of Genesis.

what Matthew says—a big difference between Joseph & Daniel
While in the book of Genesis Joseph delivers a positive message to Pharaoh, Daniel has a negative
message to give to King Belshazzar, who’s oddly receptive to what Daniel tells him. It’s significant, as Turning to God’s Word author Matthew Phelps points out on the video for this lesson, that Daniel functions as a prophet in this section. He doesn’t seek power or material advantages, and he isn’t interested in sugar-coating God’s message. All he does is tell King Belshazzar what God wants him to know—and Daniel’s words (prophecy) are fulfilled the very night that he king dies.

speculation about Belshazzar’s promise
Participants in one group doing this study wondered why Belshazzar promises that whoever can interpret the writing on the wall will be promoted to third ruler in the kingdom (Babylon). Although it’s impossible to make a definitive call based on the biblical text, one person suggested that perhaps Belshazzar himself wasn’t the first ruler but the second after Nebuchadnezzar—or perhaps second after some other ruler. This seems entirely possible, although it can’t be proven. It also calls attention to a factual discrepancy in the Book of Daniel 5:2 and 5:29, verses that identify Belshazzar as the son of Nebuchadnezzar. In reality, Belshazzar was the son of a ruler named Nabonidus, a man of uncertain lineage who overthrew Nebuchadnezzar’s grandson to begin ruling Babylon in 556 B.C. You can learn more in the commentary box “Parallel Periods of Tribulation” on page 130 in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption.

another version of the same type of trial
Although Daniel plays no part in the account of the fiery furnace, he shows up later in the Book of Daniel 6:1–16 to undergo a similar trial, only Daniel is thrown into a den of lions instead of a fiery furnace. In both cases, Hebrew captives are submitted to punishment for insisting they won’t worship false gods. The conflict is centered on following religious law. Both these cases in the Book of Daniel involve the all-important first commandment to have no gods other than the Hebrew God of the patriarchs Abraham, Isaac, and Jacob. The Book of Daniel is making the point that God’s people need to hold fast to religious teaching no matter what, and God will protect them. The possibility of immediate physical death stills exists, however. The author of this biblical work is laying a foundation for the idea of immortality equaling a spiritual life after physical death.

WHAT DO YOU THINK about two versions of the same basic story?
The book of Genesis contains a number of accounts that scholars refer to as diptychs because these related stories represent two complementary views of the same event. Diptychs aren’t as prevalent in other biblical books, but the two accounts in the Book of Daniel—the fiery furnace in the third chapter and the account of Daniel in the lions’ den in the sixth chapter—have many points in common.

? What are the main similarities between these accounts in the Book of Daniel?
? What are the main differences?
? Consider what purpose the author of the Book of Daniel have had in mind when he decided to include both accounts.
? What might be the primary message that Christians can take away from each?

how is this relevant?
The accounts in the Book of Daniel about the way in which Daniel approaches the lions’ den and the way in which his three companions approach the fiery furnace provide Christians with a model of how we’re supposed to hold to our faith. Each lesson in the study book Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption contains commentaries designed to make it easier to reflect on ways that God’s Word applies to present-day Christians.

? It’s significant that Daniel and his three companions don’t argue with their apparent fate, and they don’t make any dramatic scenes. How might such behavior be expected to affect those who observe it?
? The Hebrews are notable for holding the line and refusing to budge when it comes to following the Ten Commandments given to their forefathers centuries earlier. Consider where most Christians might want to draw a line concerning particular faith compromises they might be willing to make to fit in with present-day secular culture.
? Although Christians are unlikely to worship golden idols today, it’s not at all uncommon for people to value gold (money or material wealth) as equal or of even more value than God. It can be difficult to acknowledge that money isn’t the only thing competing for our attention. What are other ways in which secular culture and the Church are at odds?
? Many of the most dangerous threats to our faith can appear relatively insignificant at first glance. A number of people find it difficult to tithe, but others have a problem following the Church’s fasting requirements or attending Mass on Sundays or holy days of obligation. What are the holy days of obligation, and what makes each of them important?
? Perhaps the most difficult dangers to our faith are associated with our worship practices, and these usually occur in the temptation to “save time” by not going to Mass or by not praying on a regular basis. This attitude gets back to the core idea of holiness as being set apart for the worship of God. How can a life set apart for God demonstrate faith to others?
? What are some examples of inherently “good” things—such as family—that might be competing with God for attention in the present day?
? What steps can Christians take to ensure that we’re putting God first in our lives?

the best Catholic commentary about Scripture
To find out more about how Church teaching is supported by Scripture passages in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption, check out the Index of Citations in the Catechism of the Catholic Church. Links (Revised Standard Version Catholic Edition [RSVCE*]) to the primary Scripture passages in the lesson and relevant paragraphs in the Catechism are provided here. Not every passage in the biblical text for this Catholic Bible study is referenced in a Catechism paragraph, however, including the following passages from this lesson: the Book of Daniel 1:1–20, the Book of Daniel 3:1, the Book of Daniel 3:3–6, the Book of Daniel 3:8–9, the Book of Daniel 3:12–14, the Book of Daniel 3:16–20, the Book of Daniel 3:22–23, the Book of Daniel 3:(1), the Book of Daniel 3:(23–27), the Book of Daniel 3:24–25, the Book of Daniel 3:28–29, the Book of Daniel 5:1–8, the Book of Daniel 5:13, the Book of Daniel 5:17–31, and the Book of Daniel 6:1–28.

ways our glossary might prove helpful
In addition to providing extra information about geographical locations, our glossary also points out persons and places mentioned in the biblical text under multiple names or spellings. If you can remember a name but aren’t sure in which lesson it shows up, you can find it in the glossary, which lists every proper noun that appears in the primary biblical text for Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption.

to learn more, read more Scripture
It can help to check out the cross references listed in Scripture, but looking them up is time-consuming. To make that part easier, we’ve compiled the cross references from the Revised Standard Version Second Catholic Edition (RSV2CE)—the translation that we reprint in our study books. That list can be found at the top of every online study page accompanying this study, and it includes links to each of the cross references in the primary biblical text for Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption.

don’t forget about our indexes & extra online material
If you’re trying to locate information about a specific Scripture passage, you can look it up in the index at the back of the study book or sample lesson. If you want to find a particular commentary, you can look up its title in the topics index. To learn more about another book of the Bible for which there’s a Turning to God’s Word study, visit the online study directories to read the commentaries and watch any accompanying videos. Finally, if you have a question or would like to make a comment about any of our studies, you can use one of the “ask us your question” or “what do you think” buttons to email our authors.

ex libris—Church documents & books about religious topics
Link to magisterial documents referred to in our Bible studies at ex libris—magisterial documents. This listing includes significant recent encyclicals as well as a number of historical Church documents. Recommended books related to Scripture study can be found at ex libris—main bookshelf.

wondering how to pronounce some of these words?
The following links are to readings from the New International Version (NIV) Bible. To listen, open one of the links and click on the audio icon above the printed text. Although not taken from the translations used in our study materials, the NIV readings provide an audio guide to pronunciation of words in this lesson’s primary biblical texts. A close online version of the translation of the Bible used in Catholic liturgy in the United States as well as an audio guide for daily Mass readings for the current month can be found on the website of the United States Conference of Catholic Bishops (USCCB). Audio versions of the New International Version (NIV) translation don’t include the deuterocanonical verses 3:(1) and 3:(23–27) in the Book of Daniel.

the Book of Daniel 1:1–20 (NIV)
the Book of Daniel 3:1 (NIV)
the Book of Daniel 3:3–6 (NIV)
the Book of Daniel 3:8–9 (NIV)
the Book of Daniel 3:12–14 (NIV)
the Book of Daniel 3:16–20 (NIV)
the Book of Daniel 3:22–23 (NIV)
the Book of Daniel 3:24–25 (NIV)
the Book of Daniel 3:28–29 (NIV)
the Book of Daniel 5:1–8 (NIV)
the Book of Daniel 5:13 (NIV)
the Book of Daniel 5:17–31 (NIV)
the Book of Daniel 6:1–28 (NIV)

close with Bible-based prayer related to this lesson
Many of our Catholic study groups like to conclude their discussions with a prayer based on the scriptural focus of their lesson, and some participants include Scripture-specific prayer in their individual study. If you’re uncomfortable composing your own Bible-based prayers you can follow our four easy steps, or you can use the following prayer based on this lesson’s biblical texts.

Most High God, you sent your angel to deliver your servants
Shadrach, Meshach, and Abednego from the fiery furnace,
and you protected Daniel in the lions’ den.
We pray for faithfulness in prayer,
trust in the face of persecution,
and the grace always to honor your ways.
We ask this in the name of your Son, Jesus Christ,
who lives and reigns with you and the Holy Spirit,
and whose life was a song of praise to you. Amen.

you also may like our study of Scripture & the Rosary (digital only)
Scripture & the Rosary: New Testament Mysteries, Old Testament Parallels, a 26-lesson Catholic Bible study with an imprimatur, looks at the biblical foundations of the Rosary. The study includes lessons on Pope St. John Paul II’s Rosarium Virginis Mariae (Rosary of the Virgin Mary), the Apostles’ Creed, and the Luminous Mysteries as well as the original 15 Mysteries of the Rosary. Color photographs of stained glass windows depict key scenes in the lives of Jesus and Mary. Free digital lessons rotate throughout the year on our website.

start a Turning to God’s Word Bible study
Thank you for your interest in Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption. You can find information on this website about beginning a Turning to God’s Word Bible study at start a Bible study. Tami, Matthew, and I are available to answer your questions and address any of your concerns. Contact us if you’d like to start one of our studies or have your schedule listed with other TtGW study groups on our website. —Jennifer

*There are seven deuterocanonical books in the Old Testament—the Books of Tobit, Judith, Wisdom, Sirach, Baruch, and First and Second Maccabees, as well as some passages in the Books of Esther and Daniel. Protestants usually refer to these works as “apocryphal,” a word that means “outside the (Protestant) canon” because they’re excluded from most Protestant Bibles. The word “deuterocanonical” means “second canon”; Catholics use that word to refer to any section of the Catholic Old Testament for which there are no extant, or existing, Hebrew manuscripts. All of the deuterocanonical books appear in the Septuagint, the earliest remaining versions of which date to the 1st century B.C. This Greek translation of the Old Testament was in common use by Jews at the time of Jesus—but the same books aren’t found in existing Hebrew manuscripts, which aren’t as old as the oldest version of the Septuagint. Learn more by reading How Do Catholic & Protestant Bibles Differ?

Turning to God’s Word printed Bible studies use the 2006 Revised Standard Version Second Catholic Edition (RSV2CE) translation for all Scripture references except those to the Psalms, which are taken from The Abbey Psalms and Canticles, prepared by the Benedictine monks of Conception Abbey and published in 2020 by the United States Conference of Catholic Bishops (USCCB). All Scripture links for the online study pages of Thus Says the LORD: God Speaks Through His Servants the Prophets—Volume II: Restoration & Redemption are to the 1966 Revised Standard Version Catholic Edition (RSVCE) translation. The New International Version (NIV) audio recordings follow the same chapter and verse numbering as the RSV Catholic translations, but the NIV translation doesn’t include the deuterocanonical books and passages.

The 1966 RSVCE uses archaic pronouns and verb forms such as “thee,” “thou,” “didst” in the Psalms and in direct quotations attributed to God. The 2006 RSV2CE replaces those with more accessible English. A handful of more significant translation changes in the RSV2CE include rendering almah as “virgin” in the Book of Isaiah 7:14 and restoring the term “begotten” in the Gospel According to John 3:16.

Numbering varies for some passages in this Bible study. Turning to God’s Word studies follow the numbering in the Revised Standard Version Catholic translations (RSVCE and RSV2CE). Discrepancies in the New American Bible Revised Edition (NABRE) are noted in the Index of Scripture Citations in the study book and the online sample.

You can learn more about the Psalms by viewing a sample lesson from the Turning to God’s Word Catholic Bible study Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume I: Lauds & Vespers. The second part of that study, Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume II: Vigils, Day Prayer & Compline, is scheduled for publication in 2025. Some verse numbers may vary in different translations of the Psalms.

**The Book of Isaiah 55:10-11 (RSV2CE) reads: “For as the rain and the snow come down from heaven,
and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes forth from my mouth; it shall not return to me empty, but it shall accomplish that which I intend, and prosper in the thing for which I sent it.”