[Daniel 3:1] Nebuchadnezzar... Its height (רוּמֵהּ - rumeh): This is its height (govho), this is its stature (komato).

Its breadth (פְּתָיֵהּ - pətayeh): Its width (rochbo) [was] six cubits.

In the plain of Dura (בְּבִקְעַת דּוּרָא - bəviqʿat Dura): [Perhaps alluding to the plain where the Tower of Babel was built, where it says:] “and they settled there” [Genesis 11:2]; this is the plain of Dura.

[Daniel 3:2] And Nebuchadnezzar... to gather (לְמִכְנַשׁ - l'michnash): To assemble (l'kabetz) and to bring together (ul'chaber). The satraps (אֲחַשְׁדַּרְפְּנַיָּא - achashdarpenaya) and those mentioned after them [the list of officials]: These are [like] seven levels [of administration] in the language of Ishmael [i.e., in Arabic administrative systems], but we do not know the [precise] meaning of counselors (אֲדַרְגָּזְרַיָּא - adargazraya) and those that come after them [i.e., treasurers, judges, officers]. And there was a sage in Spain who interpreted counselors (אֲדַרְגָּזְרַיָּא - adargazraya) as "mighty deciders" (adirei g'zerin - combining Hebrew/Aramaic roots a-d-r 'mighty' and g-z-r 'decree/decide'). But there is no need [for such speculation]. Therefore, we will leave them [uninterpreted], as it will not be beneficial [to guess].

To attend [lit. to come] (לְמֵתֵא - l'mete): To come (lavo).

[Daniel 3:3] Then (בֵּאדַיִן - Be'adayin): Then (Az) the aforementioned ones [i.e., the officials previously listed] assembled (hit'asfu).

[Daniel 3:4] And the herald (וְכָרוֹזָא - v'kharoza): The one who transmits a proclamation forcefully/loudly (הַמַּעֲבִיר קוֹל בְּחַיִל - ha-maʿavir kol b'chayil). Yefet [ben Ali] said: That ‘peoples’ (עַמְמַיָּא - ʿammemaya) are those who have [their own distinct] gods, while ‘nations’ (אֻמַּיָּא - ʾummayya) are [those groups defined perhaps more politically or ethnically, possibly] without a [specific foundational] law/religion (Torah). And [regarding] ‘languages’ (לִשָּׁנַיָּא - lishanayya): among them [groups sharing a language], there might be one law/religion (Torah) for them but not one language [unifying them with others of the same religion], or [they might exist] without a [distinct unifying] law/religion (Torah).

[Daniel 3:5] At the time (בְּעִדָּנָא - Beʿiddana): [Means] At the time (Beʿet).

The sound of the horn (קָל קַרְנָא - kal karna): The sound of the shofar (kol ha-shofar).

Pipe (מַשְׁרוֹקִיתָא - mashrokita): An instrument to whistle (lishrok) with. However, the zither (קַתְרֹס - katros) and its companions [i.e., the lyre (sabbekha), psaltery (psanterin), bagpipe (sumponyah listed in the verse)], all of them are musical instruments (k'lei niggunim). Also in the Holy Tongue [Hebrew, there are instruments like] the kinnor [lyre/harp] and ugav [pipe/flute] [mentioned together first in Genesis 4:21: “he was the ancestor of all who play the kinnor and ugav”], and machol [dance/pipe?] [cf. Psalms 149:3], and minim [strings?] [cf. Psalms 150:4], and their [exact] identities (shmotam - lit. 'names', but referring to the precise nature/identification of the instrument) we do not know. Although ugav is [perhaps] derived from [the root related to pleasure/love, as in the verb] “rejoice” (vətaʿagvah) [Job 21:12], and minim [perhaps means] two instruments, and machol [perhaps means] a flute (chalil), and the kinnor [is shaped] like a menorah [candelabrum]. And these are speculations (sevarot) without proof (re'ayah).

[Daniel 3:6] And whoever (וּמַן - u-man)... shall be thrown (יִתְרְמֵא - yitremē): [Means] Shall be cast (yushlakh). And [it is] like [the Hebrew cognate verb in the verse]: “He has thrown (ramah) into the sea” [Exodus 15:1].

[Daniel 3:7] Therefore [lit. Corresponding to all this] (כָּל־קֳבֵל דְּנָה - Kol kovel denah): [Meaning] Upon the completion of all this (B'hashlamat kol zeh).

[Daniel 3:8] To slander [lit. And they ate their pieces] (וַאֲכַלוּ קַרְצֵיהוֹן - va'akhalu kartzeihon): Targum [Onkelos translates the prohibition] “You shall not go about as a talebearer (rakhil)” [Leviticus 19:16] [using this very idiom]: “Do not eat fragments (kurtzin) among your people” (לָא תֵיכוּל קוּרְצִין בְּעַמָּךְ) [Onkelos Leviticus 19:16]. [Ibn Ezra elaborates on the meaning of this idiom:] This refers to the one who speaks evil (raʿah) about another in secret, as if he were eating his flesh (k'ilu okhel besaro).

[Daniel 3:9] They spoke up (עֲנוֹ - ʿano): This is the customary practice (mishpat) for those speaking to the king: to offer a prayer that his days may be long (l'hitpallel she-ya'arichu yamav).

[Daniel 3:10] You (אַנְתְּ - Ant): [Meaning, regarding the phrase "You... gave an order" (שָׂמְתָּ טְּעֵם - samta te'em)]: You made (samta) the announcement of your decree (hoda'at ta'amcha).

[Daniel 3:11] Into the furnace (לְגוֹא אַתּוּן - l'go attun): [Means] the fiery furnace (kivshan ha-esh).

[Daniel 3:12] There are (אִיתַי - Itai): [Means] There are (Yesh).

Whom you appointed (דִּי־מַנִּיתָ יָתְהוֹן - di mannita yathhon): Like [the concept of appointment described previously, e.g.,] “whom the chief officer appointed” (אשר מנה שר הסריסים - asher minnah sar ha-sarisim) [Daniel 1:11]. And behold, there is a question: There is no doubt that Daniel was more honored [than his companions], and we know that he did not bow down to the statue. Why did the Chaldeans not mention him to the king? According to my opinion: They were afraid to mention him, after they knew that the king had offered pleasing offerings (נִיחֹחִין - nichochin) before him, just as one would do for his god [cf. Daniel 2:46]. But Yefet ben Ali said: That they [the Chaldeans] were his [Daniel's] admirers/friends (ohavav), therefore they did not mention him. [Ibn Ezra concludes:] But there is no need [for this explanation by Yefet; the explanation based on fear is sufficient].

[Daniel 3:13] Then (בֵּאדַיִן - Be'adayin)... to be brought (לְהַיְתָיָה - l'haytaya): [This means] like [the Hebrew imperative meaning] “Bring!” [e.g., הֵתָיוּ - hetayu]. However, it [the Aramaic verb form] is from the causative verbal stem (binyan kavéd ha-nusaf - lit. 'the heavy conjugation with addition'), because the verb is transitive (ha-poʿel yotze).

[Daniel 3:14] Is it true (הַצְדָּא - Hatzda): He asked them if it was indeed true (ha-emet hu khakha) that it was so.

[Daniel 3:15] Now (כְּעַן - Ke'an): [Means] Now (ʿAtah). If you are ready (הֵן אִיתֵיכוֹן עֲתִידִין - hen iteikhon ʿatidin): [Ibn Ezra interprets the king giving them this second chance as follows:] Behold, you are ready (hineh yeshkhem ʿatidim). He accorded them honor (chalak lahem kavod), perhaps [thinking] he would not kill them on account of Daniel's honor (ulai lo yahargem baʿavur k'vod Daniel).

[Daniel 3:16] Shadrach, Meshach, and Abed-nego answered (עֲנוֹ - ʿAno): We have no need (לָֽא־חַשְׁחִין - la chashchin): [This means] We do not need (lo tzrichin anu) to answer you [in this matter]. Because our God whom we serve (עובדים - ovdim), acting powerfully (lit. 'like one who cleaves [or plows] and breaks through' - כמו פולח ובוקע) upon the earth, is able to save us from the fiery furnace. Also [He is able to save us] from your hand, if He wishes. And behold, if He does not save [us]... it shall be known to you [i.e., their resolve remains unchanged, as elaborated in v. 17-18].

[Daniel 3:19] Then (בֵּאדַיִן - Be'adayin)... his face (אַנְפּוֹהִי - anpohi): [Means] His face/anger (appo).

To heat up (לְמֵזֵא - l'meze): [Means] To add fuel/burning (l'hosif moked). Like [the word mezei found in the phrase]: “wasted by (mezei) hunger” [Deuteronomy 32:24].

[Daniel 3:20] And to men, mighty warriors (וּלְגֻבְרִין גִּבָּֽרֵי־חַיִל - ul'guvrin gibbarei-chayil): [Meaning] those who are in his armies (she-hem b'tziv'otav).

To bind (לְכַפָּתָה - l'khappata): [Means] to tie (likshor).

[Daniel 3:21] Then (בֵּאדַיִן - Be'adayin)... in their shirts/mantles (בְּסַרְבָּלֵיהוֹן - b'sarbaleyhon): These are the outer garment/mantle (ha-simlah ha-elyonah). And it is the custom of the nations to burn people [while still] in their garments, which are [considered] worth nothing [in this context].

And their hats/turbans (וְכַרְבְּלָתְהוֹן - v'kharbelatehon): Like [the related verb k-r-b-l used in the verse] “and David was clothed/wrapped (mekhurbal) with a robe of fine linen” [I Chronicles 15:27].

And their trousers/tunics (וּפַטְּשֵׁיהוֹן - u'patt'sheihon): [Means] shirts/tunics (challukin) or trousers (mikhnasayim).

And their garments (וּלְבוּשֵׁיהוֹן - ul'vusheihon): [Means] other/remaining garments (sh'ar begadim).

[Daniel 3:22] Therefore [lit. Corresponding to all this] (כָּל־קֳבֵל דְּנָה - Kol kovel denah)... urgent (מַחְצְפָה - mach'tz'fa): [Means] with speed/quickly (bimehirut).

Who carried up (דִּי הַסִּקוּ - di hassiqu): [This means "they caused to ascend" or "they carried up"]. [Ibn Ezra compares it to the Hebrew verb hishku]: Like “And they watered seven years” (וְהִשְׁקוּ שֶׁבַע שָׁנִים - v'hishku sheva shanim).

Flame (שְׁבִיבָא - sheviva): [This Aramaic word for spark/flame is] like [its Hebrew cognate sheviv in the verse]: “the spark (sheviv) of his fire will not shine” [Job 18:5].

To his companions (לְהַדָּֽבְרוֹהִי - l'haddab'rohi): [This refers to the king's assembled advisors]. [Ibn Ezra compares the concept of them being gathered, perhaps analogically, to the phrase] like: “inside its pen/fold” (בְּתוֹךְ הַדָּֽבְרוֹ - b'tokh haddovro) [Micah 2:12].

[Daniel 3:25] Unbound (שְׁרַ֙יִן֙ - sherayin): [Means] unbound/untied (mutarin). And harm (וַחֲבָ֖ל - va-chaval): [Means] destruction/damage (hashchatah). Like [the related Hebrew verb ch-b-l in the verse]: “and destroy (vəchibbel) the work of your hands” [Ecclesiastes 5:5].

And the appearance of the fourth (וְרֵוֵהּ֙ דִּ֣י רְֽבִיעָאָ֔ה - v'reveh di revi'a'ah): [Means] And the form/appearance (u'to'ar) of the fourth.

Like a divine being [lit. like a son of gods/God] (לְבַר־אֱלָהִֽין - l'var elahin): [Means] like a son of God/gods (k'ven elohim). Like [the word bar meaning son in]: “What, my son (beri)? And what, O son (bar) of my womb?” [Proverbs 31:2].

[Daniel 3:26] Then (בֵּאדַיִן - Be'adayin)... to the opening/gate (לִתְרַע - l'taraʿ): [Means] To the gate (l'shaʿar). And [the root ת-ר-ע also appears in Hebrew, as in the name] “Tirathites (Tirʿatim), Sucathites” [I Chronicles 2:55].

Come out (פֻּקוּ - puqu/i.):Tze'u).

And come (וֶאֱתוֹ - ve'eto): [Means] And come (u-vo'u). Like [the imperative form etayu in the phrase] “Return, come!” (שֻׁ֥בוּ אֵתָֽיוּ - shuvu etayu) [Isaiah 21:12].

[Daniel 3:27] And gathered (וּמִֽתְכַּנְּשִׁין - umitkanneshin)... and the royal companions (וְהַדָּבְרֵי מַלְכָּא - v'haddavrei malka): [These are] his counselors (yoʿatzav) who are accustomed to being with him (she-hen nehogin ʿimo).

On whose bodies (בְּגֶשְׁמְהוֹן - b'geshmehon): [Means] their bodies (gufotam). Like [the Hebrew word geshem (meaning rain, homonymous with the Aramaic for body) used in]: “and the rain (geshem) makes them grow” [Isaiah 44:14].

And the odor of fire... had not clung [lit. passed on] (וְרֵיחַ נוּר... לָא עֲדָת בְּהוֹן - v'reiach nur... la ʿadat b'hon): The odor of fire (reiach esh) did not pass (ʿavar) onto them. Like [the Hebrew verb ʿadah in]: “like one who takes off (maʿadeh) a garment on a cold day” [Proverbs 25:20].

Had not been singed (לָא הִתְחָרַךְ - la hitḥarakh): [This Aramaic verb is] like [its Hebrew cognate ch-r-k in]: “The lazy man will not roast (lo yacharokh) his prey” [Proverbs 12:27]. And [the verse] mentioned the outer garment (סַרְבָּלֵיהוֹן - sarbaleyhon), and there is no need to mention the others [as it implies they were also unharmed].

[Daniel 3:28] Nebuchadnezzar spoke up (עָנֵה - ʿAne)... who sent His angel (דִּֽי־שְׁלַח מַלְאֲכֵהּ - di shelach malakheh): This [angel] is the fourth [figure seen in the furnace, Daniel 3:25]. Like [these examples of God sending angels to protect]: “The angel of the LORD encamps around those who fear Him” [Psalms 34:8]; And likewise: “and He sent an angel and brought us out of Egypt” [Numbers 20:16]; “And the angel of His presence saved them” [Isaiah 63:9]; “The angel who has redeemed me” [Genesis 48:16]; “Then the angel of God... moved” [Exodus 14:19]. And I will yet explain this to you very well / explain this thoroughly (be'er heitev). [See Ibn Ezra on Daniel 10:21.]

[Daniel 3:29] And from me (וּמִנִּי - Uminni)... blasphemes [lit. says something amiss/error] (שָׁלוּ - shalu): [This means] like [the Hebrew word for] error (shegagah). And [it is] like [the related Hebrew word shal in the phrase]: “for his error” (עַל הַשַּׁל - ʿal ha-shal) [II Samuel 6:7].

For [lit. Corresponding to all this] (כָּל־קֳבֵל - Kol kovel): [Regarding the phrase] “to save in this way” (לְהַצָּלָה כִּדְנָה - l'hatzalah kidnah): [It means] like this God (k'elohim ha-zeh) [can save].

[Daniel 3:30] Thereupon the king promoted (הַצְלַח - Hatzlach): [This is] from the root/noun-form success/prosperity (מִגִּזְרַת הַצְלָחָה - mi-gizrat hatzlachah). And [it is] like [the same verb used concerning Daniel]: “And Daniel prospered” (וְדָנִיֵּאל הַצְלַח - v'Daniel hatzlach) [Daniel 6:29].

[Daniel 3:31] King Nebuchadnezzar: Now begins the account of the letter (iggeret) that Nebuchadnezzar wrote to all the peoples dwelling (ha-darin) in all the land of his kingdom. And at the beginning of the writing [he says]: May your well-being abound (שְׁלָמְכוֹן יִשְׂגֵּא - sh'lamkhon yisge) – [The word yisge (abound) means] may it increase (yirbeh). Like [the related word saggi (great/mighty) in the verse]: “Behold, God is great (saggi)” [Job 36:26].

[Daniel 3:32] Signs (אָתַיָּא - Ataya): [Means] Signs (Otot).

And wonders (וְתִמְהַיָּא - v'Timhaya): [Means] Wonders/Marvels (Moftim) at which a person wonders (yitmah) because they have not seen their like.

The Most High God (אֱלָהָא עִלָּאָה - Elaha Illa'ah): [Means] Most High (Elyon) above all gods.

I am pleased [lit. it seemed good before me] to relate (שְׁפַר קֳדָמַי לְהַחֲוָיָה - Shefar kodamai l'hachavaya): [The word Shefar (pleased/seemed good)] is like [its Hebrew cognate shafer in the verse]: “who delivers words of beauty (imrei shafer)” [Genesis 49:21].

[Daniel 3:33] His signs (אָתוֹהִי - Atohi)... great (רַבְרְבִין - ravrevin): [Means] great/large (gedolim). And this doubling [of the root letters ר-ב in ravrevin for emphasis] is like [the formation of the Hebrew word] galgal (גַּלְגַּל - wheel/whirlwind) [which is also formed by reduplication of the root ג-ל].