Daniel 3:25

loose the fire had burnt away the fetters, but left the bodies of the three youths untouched.

form aspect, appearance, as Daniel 2:31.

is like the Son of God is like a son of(the) gods, i.e. a heavenly being or angel: cf. the -sons of God" (or, of the gods) in Genesis 6:2; Job 1:6 (where see Davidson's note), Job 38:7. The rendering -the Son of God" cannot stand: "ĕlôhimis, indeed, used with a singular force in Hebrew, but the Aram. "ělâhînis always a true plural (Daniel 2:11; Daniel 2:47; Daniel 3:12; Daniel 3:18; Daniel 4:8; Daniel 4:19; Daniel 4:18; Daniel 5:4; Daniel 5:11; Daniel 5:14; Daniel 5:23), -God" being in the Aram. of Ezra and Dan. denoted regularly by the sing. "ĕlâh. The meaning is simply that Nebuchadnezzar saw an angelic figure (LXX, ὁμοίωμα ἀγγέλου Θεοῦ) beside the three youths (cf. Daniel 3:28, -his angel").

Between Daniel 3:23 and Daniel 3:24 LXX, and Theodotion, and following them the Vulgate (but with notes prefixed and added to the effect that Jerome did not find the passage in the Heb. text, but translated it from Theodotion), have a long insertion (Daniel 3:24), which, after describing how the three youths walked in the midst of the fire, praising God (Daniel 3:24), narrates the confession and prayer of Azarias (Daniel 3:25), and then, after another short descriptive passage (v. 46 50), represents the three as uttering a doxology (v. 52 56), which leads on into the hymn known familiarly as the Benedicite(v. 57 90). This insertion constitutes the Apocryphal book called the -Song of the Three Children."