While dating my wife, I wrote old-fashioned love letters. I bought high-end textured paper, special inks, and wax seals, and used my very best handwriting to convey the emotions of a single lonely man in love. Because the paper was expensive (as were international postal rates), every word was intentional, every inch of space was used thoughtfully, and the content was poignant. These features are not common today, as the digital space has made communication flow freely without worry of space or cost.
Scripture follows the love letter model in which biblical writers had to be mindful of their writing utensils, medium, and real estate, in addition to the spiritual, theological, and logistical content they were trying to convey. Each word matters. Daniel 3 is no exception. Of course, there is the story that every good Adventist has heard—the three boys that stand up for God no matter the consequences. But then there are the lists. Did Daniel really have to write all the lists in this chapter? And it’s not just one list—multiple lists are mentioned multiple times! He either had lots of paper, ink, and postal resources, or he had something more profound in mind.
The first list is of secular leaders: satraps, administrators, governors, counselors, treasurers, judges, magistrates, and all the officials of the provinces (Dan. 3:2). This list is repeated in Daniel 3:3 and partially in verse 27 and Daniel 6:7. The second list is of the musical instruments: horn, flute, harp, lyre, and psaltery (Dan. 3:5, 7, 10, 15). The third list is of people groups: peoples, nations, and languages (Dan. 3:4, 7, 29; 4:1; 5:19; 6:25; 7:14). Although not found in chapter 3, the list motif is also seen in the mention of religious/cultic leaders: magicians, astrologers, sorcerers, and the Chaldeans (Dan. 2:2, 10, 27; 4:7; 5:7, 11). Why so many lists?
At face value the instruments do not seem important. But these instruments were from religious contexts—some were to be played only before the Babylonian gods. Further, the instruments were not from one empire, but derived from every part of the ancient world. They point to an international coalition of multireligious elements.
Daniel, being a student in Babylon, probably picked this common writing style of repeated lists from his education. But it was also a form of emphasis.[*] Not only is what the story is saying important, but also how the story is written. God, through Daniel and his three friends, is taking on not only one secular leader, but all of them; not only one religious leader, but all of them; not only one region of religious instruments, but all of them; and not only one group of people, but every known people group of that known world. Poetry, if you will.
The lists are there to show the comprehensive and superior power of God over every secular and religious entity from every part of the world. God is above all. Daniel 3 is not only a local patriotic account of three Hebrew boys triumphing over a Babylonian king. The repeated lists systematically showcase God’s universal victory over every natural and supernatural power. No wonder the boys weren’t afraid of fire, even it was seven times hotter.
To save time and space, I could have written “et cetera, et cetera, et cetera.” But if I had, would I be married today? Daniel could have written the same, but would we grasp the beauty of the fact that God is above all?
[*] Peter W. Coxon, “The ‘List’ Genre and Narrative Style in the Court Tales of Daniel,” Journal for the Study of the Old Testament 11, no. 35 (1986): 107.
Justin Kim
Justin Kim is the editor at Adventist Review.
