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26-629: (Redirected from Fiery Furnace ) Fiery furnace may refer to: The fiery furnace of the biblical account of Shadrach, Meshach, and Abednego (Daniel 3) Fiery Furnace (Arches National Park) , a region of Arches National Park in Utah The Fiery Furnaces , an American indie rock band The Burning Fiery Furnace , a 1966 opera by Benjamin Britten See also [ edit ] Furnace (disambiguation) Topics referred to by

52-422: A chiastic structure to a single presented concept, rhetors encourage one area of thought to consider an opposing area's perspective. Chiasmus derives its effectiveness from its symmetrical structure. The structural symmetry of the chiasmus imposes the impression upon the reader or listener that the entire argument has been accounted for. In other words, chiasmus creates only two sides of an argument or idea for

78-672: Is based on the "song of the three youths". In the Roman Catholic Church, it is used at Lauds for Sundays and feast days. In the Anglican Book of Common Prayer , it is an alternative to the Te Deum at Morning Prayer, and is often used during Lent and Advent. In the Eastern Orthodox Church, the feast day of the three youths, along with Daniel, is 17 December. The Orthodox also commemorate them on

104-454: Is different from Wikidata All article disambiguation pages All disambiguation pages Shadrach, Meshach, and Abednego The first six chapters of Daniel are stories dating from the late Persian/early Hellenistic period , and Daniel's absence from the story of the Hebrew children in the fiery furnace suggests that it may originally have been independent. It forms a pair with

130-671: Is generally accepted that the Book of Daniel originated as a collection of stories among the Jewish community in Babylon and Mesopotamia in the Persian and early Hellenistic periods (5th to 3rd centuries BCE), expanded by the visions of chapters 7–12 in the Maccabean era (mid-2nd century). Some researchers have concluded that Daniel is a legendary figure. It is possible that the name Daniel

156-546: Is not any specific place; the Greek historian Herodotus mentions a golden image of the god Bel in Babylon, but the gigantic size of this statue might suggest that its origins lie in folklore. The statue's dimensions (6×60 cubits) are linked intertextually with those of Ezra–Nehemiah 's Second Temple (60×60 cubits), suggesting that the king's image is contrasted with the post-exilic place of worship for faithful Jews like Daniel. The Greek Septuagint version of Daniel 3 includes

182-514: Is the theological high point of the story: without addressing the king by his title, they tell him that the question is not whether they are willing to bow before the king's image, but whether God is present and willing to save. When the three are thrown into the furnace the king sees four men walking in the flames, the fourth like "a son of gods," a divine being. Daniel's absence from the tale of Shadrach, Meshach and Abednego suggests that it may originally have been an independent story. (According to

208-402: The Book of Mormon . Chiasmus can be used in the structure of entire passages to parallel concepts or ideas. This process, termed "conceptual chiasmus", uses a criss-crossing rhetorical structure to cause an overlapping of "intellectual space". Conceptual chiasmus utilizes specific linguistic choices, often metaphors , to create a connection between two differing disciplines. By employing

234-645: The Greek χιάζω , chiázō , "to shape like the letter Χ "), is a "reversal of grammatical structures in successive phrases or clauses – but no repetition of words". A similar device, antimetabole , also involves a reversal of grammatical structures in successive phrases or clauses in an A-B-B-A configuration, but unlike chiasmus, presents a repetition of words. Chiasmus balances words or phrases with similar, though not identical, meanings: But O, what damned minutes tells he o'er Who dotes, yet doubts; suspects, yet strongly loves. "Dotes" and "strongly loves" share

260-656: The deuterocanonical Prayer of Azariah and Song of the Three Holy Children . The song is alluded to in odes seven and eight of the canon , a hymn sung in the matins service and on other occasions in the Eastern Orthodox Church . The reading of the story of the fiery furnace, including the song, is prescribed for the vesperal Divine Liturgy celebrated by the Orthodox on Holy Saturday . The Latin canticle Benedicite, opera omnia Domini

286-493: The Babylonian names Shadrach, Meshach, and Abednego, and whom the king had appointed to high office in Babylon, were refusing to worship the golden statue. The three were brought before Nebuchadnezzar, where they informed the king that God would be with them. Nebuchadnezzar commanded that they be thrown into the fiery furnace, heated seven times hotter than normal, but when the king looked, he saw four figures walking unharmed in

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312-425: The Hebrew ones, with the names El and Yah replaced by Babylonian theonyms: Šaḏraḵ may reflect Šudur Aku "Command of Aku (the moon god)", Mêšaḵ is probably a variation of Mi-ša-aku , meaning "Who is as Aku is?", and Abednego is either "Slave of the god Nebo / Nabu " or a variation of Abednergal, "Slave of the god Nergal ." The word "Dura" (where the statue is erected) means simply "plain" or "fortress" and

338-627: The Talmud (Sanhedrin 93a), Daniel was out of the country at the time of the incident.) The Hebrew names of the three youths were Hananiah ( חֲנַנְיָה ‎ Ḥănanyā ), " Yah is gracious", Mishael ( מִישָׁאֵל ‎ Mīšā’ēl ), "Who is what El is?" and Azariah ( עֲזַרְיָה ‎ Ǎzaryā ), "Yah has helped", but by the king's decree they were assigned Chaldean names, so that Hananiah became Shadrach (שַׁדְרַך Šaḏraḵ ), Mishael became Meshach (מֵישַׁךְ Mēšaḵ ) and Azariah became Abednego (עֲבֵד נְגוֹ ‘Ǎḇēḏ-Nəgō ). The Chaldean names are related to

364-458: The centre and framed by further repetitions on either side) within Daniel 2–7, paired with Daniel 6 , the story of Daniel in the lions' den: Chapters 3 and 6 contain significant differences. The story of the fiery furnace does not include Daniel, while the story of the lions' den does not include Daniel's friends; the first story takes place under Nebuchadnezzar and the second under Darius; and in

390-568: The clauses display inverted parallelism . Chiasmus was particularly popular in the literature of the ancient world, including Hebrew , Greek , Latin and K'iche' Maya , where it was used to articulate the balance of order within the text. Many long and complex chiasmi have been found in Shakespeare and the Greek and Hebrew texts of the Bible . Chiasmus is also found throughout the Quran and

416-566: The executioners, and the king's rage followed by his confession of the superiority of the God of Israel. The plot is a type known in folklore as "the disgrace and rehabilitation of a minister," the plot of which involves a man in a state of prosperity who is sentenced to death or prison by the plots of his enemies but vindicated and restored to honour. When Nebuchadnezzar confronts the defiant Jewish youths who refuse to submit to his will he asks them what god will deliver them from his hands. Their reply

442-466: The first story the disobedience to the earthly ruler takes place in public, while in the second Daniel petitions God in private. The stories thus supplement each other to make the point that the god of the Jews will deliver those who are faithful to him. The legendary nature of the story is revealed by the liberal use of hyperbole – the size of the statue, the use of every kind of music, the destruction of

468-416: The flames, the fourth "like a son of God." Seeing this, Nebuchadnezzar brought the youths out of the flames, and the fire had not had any effect on their bodies. The hair of their heads was not singed, their cloaks were not harmed, and no smell of fire was on them. The king then promoted them to high office, decreeing that anyone who spoke against God should be torn limb from limb. Additions to Daniel : It

494-459: The king of Spain, on the other hand, he is above all faithful to his conscience: to serve God and the Dutch people. This is made apparent in the central 8th stanza : "Oh David , thou soughtest shelter from King Saul 's tyranny. Even so I fled this welter". Here the comparison is made between the biblical David and William of Orange as merciful and just leaders who both serve under tyrannic kings. As

520-465: The listener to consider, and then leads the listener to favor one side of the argument. The Wilhelmus , the national anthem of the Netherlands , has a structure composed around a thematic chiasmus: the 15 stanzas of the text are symmetrical, in that verses one and 15 resemble one another in meaning, as do verses two and 14, three and 13, etc., until they converge in the eighth verse, the heart of

546-441: The same meaning and bracket, as do "doubts" and "suspects". Additional examples of chiasmus: By day the frolic, and the dance by night. Despised, if ugly; if she's fair, betrayed. For comparison, the following is considered antimetabole, in which the reversal in structure involves the same words: Pleasure's a sin, and sometimes sin's a pleasure. Both chiasmus and antimetabole can be used to reinforce antithesis . In chiasmus,

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572-423: The same term [REDACTED] This disambiguation page lists articles associated with the title Fiery furnace . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Fiery_furnace&oldid=1195742208 " Category : Disambiguation pages Hidden categories: Short description

598-751: The song. Written in the 16th century, the Wilhelmus originated in the nation's struggle to achieve independence. It tells of the Father of the Nation William of Orange who was stadholder in the Netherlands under the king of Spain . In the first person, as if quoting himself, William speaks to the Dutch people and talks about both the outer conflict – the Dutch Revolt – as well as his own, inner struggle: on one hand, he tries to be faithful to

624-440: The story of Daniel in the lions' den , both making the point that the God of the Jews will deliver those who are faithful to him. King Nebuchadnezzar set up a golden image in the plain of Dura (meaning dwelling ) and commanded that all his officials bow before it. All who failed to do so would be thrown into a blazing furnace. Certain officials informed the king that the three Jewish youths Hananiah, Mishael, and Azariah, who bore

650-898: The two Sundays before the Nativity of Christ . In the Armenian Apostolic Church , one of the Oriental Orthodox or ancient non-Chalcedonian churches, the feast day of the three youths, along with Daniel, is commemorated on the Tuesday after the fourth Sunday of Pentecost . The Lutheran Church–Missouri Synod also includes Daniel and the three youths in the Calendar of Saints on 17 December. Chiasmus In rhetoric , chiasmus ( / k aɪ ˈ æ z m ə s / ky- AZ -məs ) or, less commonly, chiasm (Latin term from Greek χίασμα , "crossing", from

676-410: Was chosen for the hero of the book because of his reputation as a wise seer in Hebrew tradition. The tales are in the voice of an anonymous narrator, except for chapter 4, which is in the form of a letter from king Nebuchadnezzar. Chapter 3 is unique in that Daniel does not appear in it. Daniel 3 forms part of a chiasmus (a poetic structure in which the main point or message of a passage is placed in

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