1
Da 3:1-30.
英文原文
Da 3:1-30.
NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE.
Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniel's and his friends' personal history are introduced. As the second and seventh chapters go together, so the third and sixth chapters (the deliverance from the lions' den), and the fourth and fifth chapters. Of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world power. The second pair shows, in the case of the two kings of the first monarchy, how God can suddenly humble the world power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image
(Da 3:1-6),
and boasts of his power
(Da 4:1-18).
But Belshazzar goes further, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's people. Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power
(Da 3:12);
Daniel will not yield it even a negative homage, by omitting for a time the worship of God
(Da 6:10).
Jehovah's power manifested for the saints against the world in individual histories (the third through sixth chapters) is exhibited in the second and seventh chapters, in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant-people on the part of the heathen powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honor to the God of heaven, and commanding the building of the temple
(Ezr 1:1-4)
[AUBERLEN].
1. image--Nebuchadnezzar's confession of God did not prevent him being a worshipper of idols, besides. Ancient idolaters thought that each nation had its own gods, and that, in addition to these, foreign gods might be worshipped. The Jewish religion was the only exclusive one that claimed all homage for Jehovah as the only true God. Men will in times of trouble confess God, if they are allowed to retain their favorite heart-idols. The image was that of Bel, the Babylonian tutelary god; or rather, Nebuchadnezzar himself, the personification and representative of the Babylonian empire, as suggested to him by the dream
(Da 2:38),
"Thou art this head of gold." The interval between the dream and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the Jewish and Syrian wars, the spoils of which would furnish the means of rearing such a colossal statue [PRIDEAUX]. The colossal size makes it likely that the frame was wood, overlaid with gold. The "height," sixty cubits, is so out of proportion with the "breadth," exceeding it ten times, that it seems best to suppose the thickness from breast to back to be intended, which is exactly the right proportion of a well-formed man [AUGUSTINE, The City of God, 15.26]. PRIDEAUX thinks the sixty cubits refer to the image and pedestal together, the image being twenty-seven cubits high, or forty feet, the pedestal thirty-three cubits, or fifty feet. HERODOTUS [1.183] confirms this by mentioning a similar image, forty feet high, in the temple of Belus at Babylon. It was not the same image, for the one here was on the plain of Dura, not in the city.
2
無標題
2. 欽差——即省份的「總督」[GESENIUS]。
巡撫——統治者，不限於軍事方面。
臬司——精通法律的人，如同阿拉伯的mufti[GESENIUS]。
英文原文
2. princes--"satraps" of provinces [GESENIUS].
captains--rulers, not exclusively military.
sheriffs--men learned in the law, like the Arab mufti [GESENIUS].
3
無標題
3. 站在像前——以敬拜的姿態。王所贊同的，他們都贊同。不敬虔之人的心中沒有原則的穩固性。
英文原文
3. stood before the image--in an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.
4
無標題
4. 逼迫者的論點簡言之就是：要麼轉向，要麼燒死。
英文原文
4. The arguments of the persecutor are in brief, Turn or burn.
5
無標題
5. 角——指一種銅管樂器，類似法國號。
笛——一種或數種管子，不像我們的「長笛」橫吹，而是用末端的吹嘴吹奏。
琴——一種三角形的弦樂器，弦線較短，音調高而尖銳。
瑟——一種豎琴。
笙——一種風笛，由兩根管子穿過皮革袋組成，發出柔和哀婉的聲音。迦勒底文sumponya，即現代意大利文的zampogna，亞洲語的zambonja。
俯伏——好讓那些不順從的人更容易被察覺。
英文原文
5. cornet--A wind instrument, like the French horn, is meant.
flute--a pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end.
sackbut--a triangular stringed instrument, having short strings, the sound being on a high sharp key.
psaltery--a kind of harp.
dulcimer--a bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee sumponya, the modern Italian zampogna, Asiatic zambonja.
fall down--that the recusants might be the more readily detected.
6
無標題
6. 除了猶太人以外，沒有別的民族會感到這諭令壓迫；因為它並不阻止他們另外敬拜自己的神明。這諭令顯然是出於那些嫉妒他們在王宮中高位之人之手，他們因此勸王頒布一項針對一切不從者的諭令，把這種拒絕致敬的行為描繪成對尼布甲尼撒——帝國政教之「元首」——的叛國罪。大利烏手下的諭令
(Da 6:7-9)
也是那些嫉妒但以理影響力的人針對猶太人而發的。尼布甲尼撒有形的像是「獸像」的典型預言，與啟示錄中奧秘的巴比倫相連
(Re 13:14)。
那裏的第二個奧秘之獸叫地和住在其中的人都拜第一個獸，凡不拜的都要被殺
(Re 13:12, 15)。
窯——巴比倫常用的一種刑罰
(Jer 29:22)。
不必設想這窯是專為此場合而造的。比較「磚窯」
2Sa 12:31。
杜拉附近任何一個作日常用途的窯都可使用。CHARDIN在其遊記（主後1671-1677年）中提到，在波斯，為恐嚇那些趁匱乏之機抬高糧價的人，廚子被放在慢火上烤，麵包師被投入燒著的爐中。
英文原文
6. No other nation but the Jews would feel this edict oppressive; for it did not prevent them worshipping their own gods besides. It was evidently aimed at the Jews by those jealous of their high position in the king's court, who therefore induced the king to pass an edict as to all recusants, representing such refusal of homage as an act of treason to Nebuchadnezzar as civil and religious "head" of the empire. So the edict under Darius
(Da 6:7-9)
was aimed against the Jews by those jealous of Daniel's influence. The literal image of Nebuchadnezzar is a typical prophecy of "the image of the beast," connected with mystical Babylon, in
Re 13:14.
The second mystical beast there causeth the earth, and them that dwell therein, to worship the first beast, and that as many as would not, should be killed
(Re 13:12, 15).
furnace--a common mode of punishment in Babylon
(Jer 29:22).
It is not necessary to suppose that the furnace was made for the occasion. Compare "brick-kiln,"
2Sa 12:31.
Any furnace for common purposes in the vicinity of Dura would serve. CHARDIN, in his travels (A.D. 1671-1677), mentions that in Persia, to terrify those who took advantage of scarcity to sell provisions at exorbitant prices, the cooks were roasted over a slow fire, and the bakers cast into a burning oven.
7
無標題
7. 除了特別被召的官員外，似乎沒有猶太人在場。
英文原文
7. None of the Jews seem to have been present, except the officers, summoned specially.
8
無標題
8. 控告猶太人——字面意為「吃猶太人撕裂的肢體或肉」（比較
Job 31:31； Ps 14:4; 27:2； Jer 10:25)。
大概不是泛指，而是如
Da 3:12
所說的沙得拉、米煞、亞伯尼歌。為何但以理未被控告，原因不明。可能他當時在帝國某處遠方辦理國事，而總召集
(Da 3:2)
來不及在像的揭幕禮之前傳到他。再者，猶太人的仇敵認為先攻擊近在眼前、影響力較小的沙得拉、米煞、亞伯尼歌更為策略，然後才進而攻擊但以理。
英文原文
8. accused the Jews--literally, "ate the rent limbs," or flesh of the Jews (compare
Job 31:31; Ps 14:4; 27:2; Jer 10:25).
Not probably in general, but as
Da 3:12
states, Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does not appear. Probably he was in some distant part of the empire on state business, and the general summons
(Da 3:2)
had not time to reach him before the dedication. Also, the Jews' enemies found it more politic to begin by attacking Shadrach, Meshach, and Abed-nego, who were nearer at hand, and had less influence, before they proceeded to attack Daniel.
9
無標題
9. 萬歲——奉承的開場白，與隨後的殘酷密切相關。如
Ac 24:2, 3
等中，帖土羅在腓力斯面前控告保羅時所作的。
英文原文
9. live for ever--A preface of flattery is closely akin to the cruelty that follows. So
Ac 24:2, 3,
&c., Tertullus in accusing Paul before Felix.
12
無標題
12. 不事奉你的神——不僅不拜金像，也不拜尼布甲尼撒的任何神明。
英文原文
12. serve not thy gods--not only not the golden image, but also not any of Nebuchadnezzar's gods.
13
無標題
13. 帶來——他沒有像對待術士那樣
(Da 2:12)
下令立即處決他們，護理之工感動他下令把不從者帶到他面前，好讓他們為神所作高貴的「見證」，在世界強權「面前」「對著他們」而作
(Mt 10:18)，
成為歷代教會的造就。
英文原文
13. bring--Instead of commanding their immediate execution, as in the case of the Magi
(Da 2:12),
Providence inclined him to command the recusants to be brought before him, so that their noble "testimony" for God might be given before the world powers "against them"
(Mt 10:18),
to the edification of the Church in all ages.
14
無標題
14. 真的嗎——更確切地按欄外注[狄奧多田譯本]作「是故意的嗎？」比較希伯來文，
Nu 35:20, 22。
他雖「勃然大怒」，從前對他們的恩寵卻使他願意給他們一個機會為自己辯解——以其不順服並非故意的為由；因此他再給他們一次試驗，看他們是否仍願意敬拜那像。
英文原文
14. Is it true--rather, as the Margin [THEODOTION], "Is it purposely that?" &c. Compare the Hebrew,
Nu 35:20, 22.
Notwithstanding his "fury," his past favor for them disposes him to give them the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so he gives them another trial to see whether they would still worship the image.
15
無標題
15. 有甚麼神——正如西拿基立的嘲弄
(2Ki 18:35)，
以及法老的
(Ex 5:2)。
英文原文
15. who is that God--so Sennacherib's taunt
(2Ki 18:35),
and Pharaoh's
(Ex 5:2).
16
無標題
16. 我們不必回答你——更確切地說是「我們無需回答你」；你那邊心意已定，我們這邊也決定不拜那像：因此我們爭辯毫無用處，好像我們會動搖原則似的。猶豫或與罪妥協是致命的；當責任之路清晰時，毫不遲疑的決斷才是唯一的保障
(Mt 10:19, 28)。
英文原文
16. not careful to answer thee--rather, "We have no need to answer thee"; thou art determined on thy side, and our mind is made up not to worship the image: there is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; unhesitating decision is the only safety, where the path of duty is clear
(Mt 10:19, 28).
17
無標題
17. 即便如此——VATABLUS譯作「確然」。英文欽定本更符合原文。意思是：若我們被扔入火窯是我們的分，我們的神（引自
De 6:4)
能救我們（回應尼布甲尼撒的挑戰「有何神能救你們呢？」）；祂必救我們（或從死中，或在死中，
2Ti 4:17, 18)。
祂我們信必在肉身上拯救我們，但祂必定在靈性上如此行。
英文原文
17. If it be so--VATABLUS translates, "Assuredly." English Version agrees better with the original. The sense is, If it be our lot to be cast into the furnace, our God (quoted from
De 6:4)
is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"); and He will deliver us (either from death, or in death,
2Ti 4:17, 18).
He will, we trust, literally deliver us, but certainly He will do so spiritually.
18
無標題
18. 即或不然等——與
Da 3:18
相連。
「無論我們的神救我們，如祂所能的，或是不救，我們都不事奉你的神。」他們事奉神不是出於僱傭的動機。即使祂殺他們，他們仍要信靠祂
(Job 13:15)。
他們從罪惡的妥協中得蒙拯救，在恩典的國度中與從火窯中得救在自然的國度中一樣，都是大神蹟。他們的年幼、作俘虜和無助流亡者的身分、面對那位絕對的世界霸主以及堅守信仰所等待的可怖死刑——這一切都更彰顯了神的恩典，這恩典帶他們經過了這樣的試煉。
英文原文
18. But if not, &c.--connected with
Da 3:18.
"Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Their service of God is not mercenary in its motive. Though He slay them, they will still trust in Him
(Job 13:15).
Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. Their youth, and position as captives and friendless exiles, before the absolute world potentate and the horrid death awaiting them if they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal.
19
無標題
19. 容色……改變——他曾
(Da 3:14, 15)
向他們展示寬容作為恩惠，但如今他們連他的寬容都藐視，怒氣便「充滿」他，從他整個面容中流露出來。
比平常更加七倍——字面意為「比它（從前）被看見為熱的」。七是完全數；即被燒得盡可能地熱。激情行事過頭，反而挫敗自己的目的，因為火越熱，他們越快脫離痛苦。
英文原文
19. visage . . . changed--He had shown forbearance
(Da 3:14, 15)
as a favor to them, but now that they despise even his forbearance, anger "fills" him, and is betrayed in his whole countenance.
seven times more than it was wont--literally, "than it was (ever) seen to be heated." Seven is the perfect number; that is, it was made as hot as possible. Passion overdoes and defeats its own end, for the hotter the fire, the sooner were they likely to be put out of pain.
21
無標題
21. 內袍……褲子……帽子——HERODOTUS[1.195]說巴比倫的服飾由三部分組成：(1) 寬大的長褲；(2) 羊毛襯衣；(3) 外面的長袍，腰間束帶。因此此處所指定的是：「他們的長褲、內袍（東方通常不穿襪子或褲襪）、外袍」。他們被如此匆忙地連衣扔入，更彰顯了這神蹟——因為連火的氣味也沒有沾在他們那些精細、易燃的衣料上。
英文原文
21. coats . . . hosen . . . hats--HERODOTUS [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [GESENIUS], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.
22
無標題
22. 火焰……殺了那些人——
(Da 6:24； Ps 7:16)。
英文原文
22. flame . . . slew those men--
(Da 6:24; Ps 7:16).
23
無標題
23. 倒下——不是被扔下；因為把三個少年帶到火窯旁的人，已被火焰所滅，不能扔他們入內。此處七十士譯本、敘利亞譯本、阿拉伯譯本和武加大譯本中有一段增添：「亞撒利亞的禱告」和「三聖童之歌」。這段不在迦勒底文原文中。這首詩從最早時期就在全教會的禮儀中被詠唱[RUFINUS論《使徒信經》；ATHANASIUS]。有人以尼布甲尼撒在
Da 3:24
的「驚奇」作為這段增添的真實性論據，好像它解釋了他驚奇的原因，即「他們在火中行走讚美神，但主的使者降入爐中」（旁經增補的第1節和第27節）。但英文欽定本的
Da 3:25
已足以解釋他的驚奇，無需任何增補。
英文原文
23. fell down--not cast down; for those who brought the three youths to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition in the Septuagint, Syrian, Arabic, and Vulgate versions. "The Prayer of Azarias," and "The Song of the Three Holy Children." It is not in the Chaldee. The hymn was sung throughout the whole Church in their liturgies, from the earliest times [RUFINUS in Commentary on the Apostles Creed, and ATHANASIUS]. The "astonishment" of Nebuchadnezzar in
Da 3:24
is made an argument for its genuineness, as if it explained the cause of his astonishment, namely, "they walked in the midst of the fire praising God, but the angel of the Lord came down into the oven" (vs. 1 and vs. 27 of the Apocryphal addition). But
Da 3:25
of English Version explains his astonishment, without need of any addition.
24
無標題
24. 王啊，實在如此——神從仇敵自己的口中強迫出這承認。
英文原文
24. True, O king--God extorted this confession from His enemies' own mouths.
25
無標題
25. 四個人——然而被扔入的只有三個。
鬆開——然而他們被扔入時是「綁著」的。尼布甲尼撒在
Da 3:24
中的問題，好像他不敢相信自己對如此近之事的記憶，如今他從火窯的開口看見與之矛盾的一幕。
在……火中遊行——敬虔人無傷並自由行動的畫像
(Joh 8:36)，
「在患難中」
(Ps 138:7；
比較
Ps 23:3, 4)。
他們在火中行走，不離開，而是等候神的時間帶他們出來，正如耶穌在墳墓中作神的囚犯等候，直到神釋放祂
(Ac 2:26, 27)。
保羅也是如此
(2Co 12:8, 9)。
挪亞在洪水之後在方舟中等候，直到神帶他出來
(Ge 8:12-18)。
好像神子——他在不知不覺中，像掃羅、該亞法
(Joh 11:49-52)
和彼拉多那樣，說出了屬神的真理。「神子」在他口中只指從天上來的「天使」，如
Da 3:28
所證明的。比較
Job 1:6; 38:7； Ps 34:7, 8；
以及那可能是外邦人的百夫長的驚呼
(Mt 27:54)。
迦勒底人相信神明的家族：至高的神彼勒，與女神米利塔同在，為眾神之父；因此他的意思是：一位從神明而出、由神明所差來的。實際上這是「立約的使者」，在這裏為祂的道成肉身作了序曲。
英文原文
25. four--whereas but three had been cast in.
loose--whereas they had been cast in "bound." Nebuchadnezzar's question, in
Da 3:24,
is as if he can scarcely trust his own memory as to a fact so recent, now that he sees through an aperture in the furnace what seems to contradict it.
walking in . . . midst of . . . fire--image of the godly unhurt, and at large
(Joh 8:36),
"in the midst of trouble"
(Ps 138:7;
compare
Ps 23:3, 4).
They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited in the tomb as God's prisoner, till God should let Him out
(Ac 2:26, 27).
So Paul
(2Co 12:8, 9).
So Noah waited in the ark, after the flood, till God brought him forth
(Ge 8:12-18).
like the Son of God--Unconsciously, like Saul, Caiaphas
(Joh 11:49-52),
and Pilate, he is made to utter divine truths. "Son of God" in his mouth means only an "angel" from heaven, as
Da 3:28
proves. Compare
Job 1:6; 38:7; Ps 34:7, 8;
and the probably heathen centurion's exclamation
(Mt 27:54).
The Chaldeans believed in families of gods: Bel, the supreme god, accompanied by the goddess Mylitta, being the father of the gods; thus the expression he meant: one sprung from and sent by the gods. Really it was the "messenger of the covenant," who herein gave a prelude to His incarnation.
26
無標題
26. 至高神——他承認耶和華高於其他神明（不是他不再相信這些）；因此他回到他最初的認信，「你們的神是萬神之神」
(Da 2:47)，
此前他曾偏離——或許因攻取耶路撒冷的成功而醉心，因而以為那城的神不能保護它。
英文原文
26. the most high God--He acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in these); so he returns to his original confession, "your God is a God of gods"
(Da 2:47),
from which he had swerved in the interim, perhaps intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it.
27
無標題
27. 連一根頭髮也——
(Lu 12:7; 21:18)。
火無力——應驗了
Isa 43:2；
比較
Heb 11:34。
唯獨神是「烈火」
(Heb 12:29)。
沒有火的氣味——比較屬靈上，
1Th 5:22。
英文原文
27. nor . . . an hair--
(Lu 12:7; 21:18).
fire had no power--fulfilling
Isa 43:2;
compare
Heb 11:34.
God alone is a "consuming fire"
(Heb 12:29).
nor . . . smell of fire--compare spiritually,
1Th 5:22.
28
無標題
28. 在記述尼布甲尼撒品格中較好的特質方面，但以理與
Jer 39:11; 42:12
一致。
改變了王命——使王企圖以威嚇強迫順服的努力歸於徒然。因顧念神而擱置了他的話（如「更改……命令」， Ezr 6:11)。
尼布甲尼撒如今承認神的律法當被遵行，過於他的律法
(Ac 5:29)。
捨了……身體——即交給火。
不事奉——以獻祭方式。
不敬拜——以身體俯伏方式。對神的決心至終贏得世俗之人的尊敬
(Pr 16:7)。
英文原文
28. In giving some better traits in Nebuchadnezzar's character, Daniel agrees with
Jer 39:11; 42:12.
changed the king's word--have made the king's attempt to coerce into obedience vain. Have set aside his word (so "alter . . . word,"
Ezr 6:11)
from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his
(Ac 5:29).
yielded . . . bodies--namely, to the fire.
not serve--by sacrificing.
nor worship--by prostration of the body. Decision for God at last gains the respect even of the worldly
(Pr 16:7).
29
無標題
29. 這道在尼布甲尼撒龐大版圖內頒布的諭令，必定在很大程度上有助於在被擄及之後使猶太人遠離偶像崇拜
(Ps 76:10)。
英文原文
29. This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry in the captivity and thenceforth
(Ps 76:10).
Da 3:1-30.
尼布甲尼撒的偶像像；沙得拉、米煞、亞伯尼歌從火窯中得拯救。
在第二章尼布甲尼撒的異象與第七章但以理的異象之間，插入了四個關於但以理及其朋友們個人歷史的敘述。正如第二、七章並行，第三、六章（從獅子坑中的拯救）以及第四、五章也並行。在後兩對中，前者顯明當聖徒忠於神之時，神就近他們施行拯救——那時正是他們看來要被世界強權粉碎之時。第二對顯明，在第一王國的兩王身上，神能在世界強權的狂傲頂點突然使它降卑。後者從第四章的僅僅自我榮耀，推進到第五章對神的公開對抗。尼布甲尼撒要求人向他的像行禮
(Da 3:1-6)，
並誇口自己的權勢
(Da 4:1-18)。
但伯沙撒走得更遠，以褻瀆神所用聖潔的器皿來褻瀆神。在神百姓的行為上也有類似的遞進。沙得拉、米煞、亞伯尼歌拒絕對世界強權的像行積極的禮拜
(Da 3:12)；
但以理甚至不願給它消極的禮拜——即因一時停止對神的敬拜而妥協
(Da 6:10)。
耶和華的能力在個人的歷史中（第三至六章）為聖徒抵擋世界而彰顯，在第二、七章中則以普世預言性的圖畫展現；前者加強了後者的效果。為但以理及其朋友們所行的神蹟，是神在但以理身上、作為神政體在自以為全能的巴比倫王面前的代表、當神無法在祂百姓全體中彰顯其榮耀之時，彰顯其榮耀的方式。這些神蹟也藉其令人印象深刻的特徵，從異邦強權方面贏得了對盟約之民的尊重，這尊重最終體現於居魯士的諭旨——不僅恢復猶太人，還歸榮耀給天上的神，並下令建造聖殿
(Ezr 1:1-4)
[AUBERLEN]。
1. 像——尼布甲尼撒對神的承認，並不阻礙他同時作偶像崇拜者。古代的偶像崇拜者以為每個國家都有自己的神明，並且除了這些之外，還可以敬拜外邦的神。猶太教是唯一排他性的宗教，宣稱耶和華是唯一真神，要求人將一切敬拜歸於祂。人在患難時會承認神，只要允許他們保留所喜愛的心中偶像。這像是巴比倫的守護神彼勒的像；或者更確切地說，是尼布甲尼撒自己，巴比倫帝國的人格化代表，正如夢中所暗示的
(Da 2:38)，
「你就是那金頭」。從夢到此事件之間約隔十九年。尼布甲尼撒剛從結束猶太與敘利亞之戰歸來，那些戰利品足以提供建造如此巨大之像的資源[PRIDEAUX]。巨大的尺寸使人推測其框架是木頭，外覆金箔。「高」六十肘，與「寬」相比超過十倍，比例如此失調，似乎最好理解為從胸到背的厚度，這正是一個體型勻稱之人的正確比例[AUGUSTINE, The City of God, 15.26]。PRIDEAUX認為六十肘指的是像與底座合計，像高二十七肘，即四十英尺，底座高三十三肘，即五十英尺。HERODOTUS[1.183]印證了這一點，他提到巴比倫彼勒神廟中一尊相似的像，高四十英尺。這不是同一尊像，因為此處的像在杜拉平原上，不在城內。