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Daniel Chapter
One
New King James Version (NKJV)
INTRODUCTION TO DANIEL 1.
This
chapter begins with an account of the first captivity of the Jews, in the times
of Jehoiakim; of which captivity Daniel was one, and it is mentioned on his
account, Daniel 1:1, who,
with others, were selected by the order of the king of Babylon, to be educated
in the learning of the Chaldeans, and to be maintained at his expense, in order
to be his ministers, Daniel 1:3, but
Daniel and his three companions refused the king's meat and wine, lest they
should be defiled; in which they were indulged by their governor, after trial
being made, that they were fairer and fatter for it, Daniel 1:8, and, at
the end of the time appointed, they appeared to have a large share of
knowledge, wisdom, and learning; upon which they were taken into the king's
court and service, Daniel 1:17, and
the chapter is concluded with observing the long continuation of Daniel here,
even to the first year of Cyrus, Daniel 1:21.
Daniel 1:1 In the third
year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon
came to Jerusalem and besieged it.
YLT 1In the third year of the
reign of Jehoiakim king of Judah, come hath Nebuchadnezzar king of Babylon to
Jerusalem, and layeth siege against it;
In the third year of the
reign of Jehoiakim king of Judah,.... At the close of it,
and at the beginning of the fourth, which was the first of Nebuchadnezzar, Jeremiah 25:1.
Jerusalem seems to have been taken twice in his time, and two captivities in
it: the first was in the third or fourth year of his reign; when humbling
himself, he was restored to his kingdom, though he became a tributary to the
king of Babylon; Daniel and his companions, who were carried captive with him,
were retained as hostages; but after three years he rebelled, but it was not
until his eleventh year that Nebuchadnezzar came against him again, took him,
and bound him, in order to carry him to Babylon, but he died by the way; see 2 Kings 24:1, some,
as Jarchi and Saadiah Gaon, make this to be the third year of his rebellion,
and the last of his reign; they suppose that he was conquered by the king of
Babylon, and became subject to him in the fifth year of his reign; that he
served him three years, and rebelled against him three years: at the end of
which
came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged
it; with his army, and took it; and the same way it is accounted for
in the Jewish chronicleF16Seder Olam Rabba, c. 25. in principio.
according to Bishop UsherF17Annales Vet. Test. A. M. 3398. ((r))
Scripture Chronology, p. 676. , this was in the year of the world 3398 A.M.,
and before Christ 607 or 859; according to Mr. Bedford (r), 605.
Daniel 1:2 2 And
the Lord gave Jehoiakim king of Judah into his hand, with some of the articles
of the house of God, which he carried into the land of Shinar to the house of
his god; and he brought the articles into the treasure house of his god.
YLT 2and the Lord giveth into
his hand Jehoiakim king of Judah, and some of the vessels of the house of God,
and he bringeth them in [to] the land of Shinar, [to] the house of his god, and
the vessels he hath brought in [to] the treasure-house of his god.
The Lord gave Jehoiakim
king of Judah into his hand,.... And the city of Jerusalem too, or he
could not have took the king, and so the Syriac version renders it,
and the Lord delivered it into his hands, and Jehoiakim, &c.: this
was from the Lord, because of his sins, and the sins of his ancestors, and of
his people; or otherwise the king of Babylon could not have taken the city, nor
him, because of the great power of the Jews, as Jacchiades observes:
with part of the vessels of the house of God; not all of
them; for some, as Saadliah says, were hid by Josiah and Jeremiah, which is not
to be depended on; however, certain it is that all were not carried away,
because we read of some of the vessels of the temple being carried away
afterwards, in Jeconiah's time, 2 Kings 24:13, and
still there were some left, as the pillars, sea, bases, and other vessels,
which were to be carried away, and were carried away by the king of Babylon, in
Zedekiah's time, Jeremiah 27:19,
which he carried into the land of Shinar, to the house of his god; which Jarchi
understands both of the men that were carried captive, and the vessels that
were taken out of the temple; but the latter seem only to be intended, since of
men Jehoiakim is only spoken of before; and it does not appear he was ever
carried into Babylon; but it is certain the vessels of the temple were carried
thither; which is meant by the land of Shinar, where Babylon stood, and where
the tower of Babel was built, Genesis 10:2, the
same, as Grotius thinks, with the Singara of PlinyF19Nat. Hist. l.
5. c. 24. and PtolemyF20Geograph. l. 5. c. 18. . So the Targum of
Onkelos, on Genesis 10:10, interprets
the land of Shinar the land of Babylon; likewise the Jerusalem Targum on Genesis 10:10, and
the Targum of Jonathan on Genesis 11:2, Zechariah 5:11,
only on Genesis 10:10, he
paraphrases it the land of Pontus. So HestiaeusF21Apud Joseph.
Antiqu. l. 1. c. 4. sect. 3. an ancient Phoenician writer, calls Shinar Sennaar
of Babylonia. It seems to have its name from נער,
which signifies to "shake out"; because from hence the men of the
flood, as Saadiah says, or the builders of Babel, were shook out by the Lord,
and were scattered over the face of the earth. And as the tower of Babel
itself, very probably, was built for idolatrous worship, for which reason the
Lord was so displeased with the builders of it; so in this same place, or near
it, now stood an idol's temple, where the king of Babylon, and the inhabitants
thereof, worshipped, here called "the house of his gods"F23בית אלהיו "domum deorum
suorum", Cocceius, Michaelis. , as it may be rendered; for the Babylonians
worshipped more gods than one; there were Rach, Shach and Nego, from whom
Shadrach, Meshach, and Abednego, are supposed to have their names given them by
the Chaldeans, Daniel 1:7. Rach is
thought to be the sun, whose priests were called Rachiophantae, observers of
the sun; Shach, to which Sheshach is referred by some, Jeremiah 51:41, for
which a feast was kept once a year for five days, when servants had the rule
and government of their masters; and Nego either was worshipped for the sun, or
some star, so called from its brightness. Venus was also had in veneration with
the Babylonians, whom they called Mylitta; in whose temple many acts of
uncleanness and filthiness were committed, as HerodotusF24Clio, sive
l. 1. c. 199. relates. And, besides these, there were Merodach, Nebo, and Bel;
of which see Isaiah 46:1, the
latter seems to have been their chief deity, and who was called Jupiter Belus;
and with whom were the goddesses Juno and Rhea. And in the city of Babylon
stood the temple of Bel, or Jupiter Belus, which was extant in the times of
Herodotus, and of which he gives an accountF25Ibid. c. 181. , and is
this:
"the
temple of Jupiter Belus had gates of brass; it was four hundred and forty yards
on every side, and was foursquare. In the midst of the temple was a solid
tower, two hundred and twenty yards in length and breadth; upon which another
temple was placed, and so on to eight. The going up them was without, in a
winding about each tower; as you went up, in the middle, there was a room, and
seats to rest on. In the last tower was a large temple, in which was a large
bed splendidly furnished, and a table of gold set by it; but there was no
statue there; nor did any man lie there in the night; only one woman, a native
of the place, whom the god chose from among them all, as the Chaldean priests
of this deity say.'
Diodorus
Siculus saysF26Biblioth. 1. 2. p. 98. Ed. Rhodoman. it was of an
extraordinary height, where the Chaldeans made observations on the stars, and
could take an exact view of the rise and setting of them; it was all made of
brick and bitumen, at great cost and expense. Here the vessels of the sanctuary
were brought by Nebuchadnezzar, to the praise and glory of his idols, as Jarchi
and Jacchiades observe; to whom he imputed the victory he had obtained over the
Jews. Even these
he brought into the treasure house of his god; very probably
this was the chapel HerodotusF1Clio, sive l. 1. c. 183. speaks of,
where was a large golden statue of Jupiter sitting, and a large golden table by
it, and a golden throne and steps, reckoned by the Chaldeans at eight hundred
talents of gold. And Diodorus SiculusF2Biblioth. I. 2. p. 98. relates
that there were three golden statues, of Jupiter, Juno, and Rhea. That of
Jupiter was as one standing on his feet, and, as it were, walking, was forty
feet in length, and weighed a thousand Babylonian talents (computed three
millions and a half of our money). That of Rhea was of the same weight, sitting
upon a throne of gold, and two lions standing at her knees; and near to them
serpents of a prodigious size, made of silver, which weighed thirty talents.
That of Juno was a standing statue, weighing eight hundred talents; in her
right hand she held the head of a serpent, and in her left a sceptre set with
precious stones; and there was a golden table, common to them all, forty feet
long, fifteen broad, and of the weight of fifty talents. Moreover, there were
two bowls of thirty talents, and as many censers of three hundred talents, and
three cups of gold; that which was dedicated to Jupiter weighed a thousand two
hundred Babylonian talents, and the other six hundred. Here all the rich things
dedicated to their god were laid up, and here the king of Babylon brought the
treasures and rich vessels he took out of the temple of Jerusalem; and to this
agrees the testimony of BerosusF3Apud Joseph. Antiqu. l. 10. c. 11.
sect. 1. , who says, that with the spoils of war Nebuchadnezzar took from the
Jews and neighbouring nations, he adorned the temple of Belus. The riches of
this temple, according to historians, are supposed to be above one and twenty
millions sterlingF4Vid. Rollin's Ancient History, vol. 2. p. 70. and
Universal History, vol. 4. p. 409. , even of those only which Diodorus Siculus
gives an account of, as above.
Daniel 1:3 3 Then
the king instructed Ashpenaz, the master of his eunuchs, to bring some of the
children of Israel and some of the king’s descendants and some of the nobles,
YLT 3And the king saith, to
Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of
the royal seed, and of the chiefs,)
And the king spake unto
Ashpenaz, the master of his eunuchs,.... That is,
Nebuchadnezzar king of Babylon spake to this officer of his, whose name was
Ashpenaz; which, according to Saadiah, signifies a man of an angry countenance;
but HillerusF5Onomast. Sacr. p. 752,753. derives it from the Arabic
word "schaphan", as designing one that excels in wit and
understanding; for which reason he might have the command of the eunuchs, many
of which the eastern princes had about them, particularly to wait upon their
women, or to educate youth, as the Turks have now; though, as R. Jeshuah in
Aben Ezra observes, the word signifies ministers, and may intend the king's
nobles and courtiers, his ministers of state; and so this Ashpenaz may be
considered as his prime minister, to whom he gave orders,
that he should bring certain of the children of Israel; whom he had
taken and brought captive to Babylon, and were disposed of in some part or
another of the city and country; and out of these it was his will that some
should be selected and brought to his court:
and of the king's seed, and of the princes: or,
"evenF6ומזרע המלוכה,
so ו is sometimes rendered; see Noldius. p. 276. of
the king's seed, and of the princes"; not any of the children of Israel,
but such as were of the blood royal, or of the king of Judah's family, or some
way related to it; or, however, that were of princely birth, the children of
persons of the first rank, as the wordF7פרתמים
"ex Graeca voce" πρωτος,
Grotius, Junius. may signify; or of nobles and dukes, as Jarchi interprets it.
Daniel 1:4 4 young
men in whom there was no blemish, but good-looking, gifted in all
wisdom, possessing knowledge and quick to understand, who had ability to
serve in the king’s palace, and whom they might teach the language and
literature of the Chaldeans.
YLT 4lads in whom there is no
blemish, and of good appearance, and skilful in all wisdom, and possessing
knowledge, and teaching thought, and who have ability to stand in the palace of
the king, and to teach them the literature and language of the Chaldeans.
Children in whom was no
blemish,.... Not mere children, but young men of fifteen or twenty years
of age; about which age Daniel is by Aben Ezra supposed to be when he was
carried captive; and less than this be cannot well be thought to be, since, in
a few years after, he was put into posts of the greatest eminence and
importance: such were ordered to be selected that had no deformity or defect in
any parts of their body, or wanted any, as an eye, or a hand, &c.; or,
"in whom was not anything"F8מאום
"quidquam quod obstet", Gussetius. ; vicious or immoral, or
scandalous in their character:
but well favoured; of a good complexion, a ruddy countenance,
and a healthful look. So CurtiusF9Histor. l. 6. c. 5. says, that, in
all barbarous or uncivilized countries, the stateliness and size of the body is
had in great veneration; nor do they think any capable of great services or
actions, to whom nature has not vouchsafed to give a beautiful form and aspect.
And AristotleF11Politic. l. 4. c. 4. tom. 2. p. 224. says it was
reported, that, in Ethiopia, civil offices of government or magistracy were
distributed according to the bulk or beauty of men, the largeness and tallness
of their bodies, or the comeliness of them; and not only among them, but this
has always been the custom of the eastern nations, to choose such for their
principal officers, or to wait on princes and great personages, and continues
to this day. Sir Paul RicautF12Present State of the Ottoman Empire,
B. 1. c. 5. p. 13. observes,
"that
the youths that are designed for the great offices of the Turkish empire must
be of admirable features and pleasing looks, well shaped in their bodies, and
without any defects of nature; for it is conceived that a corrupt and sordid
soul can scarce inhabit in a serene and ingenious aspect; and (says he) I have
observed not only in the seraglio, but also in the courts of great men, their
personal attendants have been of comely lusty youths well habited, deporting
themselves with singular modesty and respect in the presence of their masters:
so that when a pascha, aga, spahee, travels, he is always attended with a
comely equipage, followed by flourishing youths, well clothed, and mounted in
great numbers; that one may guess at the greatness of this empire by the retinue,
pomp, and number of servants, which accompany persons of quality in their
journeys.'
And
no doubt Nebuchadnezzar had some of these ends in view, in ordering such
persons to be selected and brought up at his expense; that they might be both
for service and usefulness, and for his grandeur and glory.
And skilful in all wisdom: in the wisdom of the
Jews, or had a liberal education according to the custom of their country; or
were young men of good capacities, capable of being instructed, and of improving
themselves in all kind of wisdom:
and cunning in knowledge; or "knowing
knowledge"F13וידעי דעת "et scientes scientiam, Pagninus, Montanus,
intelligentes scientiam", Calvin. ; having a large share of the knowledge
of their own country, customs, and laws, civil and religious: and understanding
science; the liberal arts and sciences; or however were persons of a good
genius, and of retentive memories; young men of capacity, diligence, industry,
and application, and of great docility, and so very promising to make great and
useful men:
and such as had ability in them to stand in the king's palace; not only
strength of body, which was requisite to a long waiting there, as sometimes
they were obliged to do; but strength of mind, courage, and undauntedness, to
stand before the king and his nobles, without showing a rustic fear, and
timidity of mind:
and whom they might teach the learning and tongue of the Chaldeans; or, "the
book and language of the Chaldeans"F14ספר
ולשון "librum et linguam", Jo. Henr. Michaelis.
; book for books; such as contained their literature, history, and philosophy,
mathematics, the knowledge of the stars, in which they excelled, as well as
architecture and military skill; and it was necessary they should learn the
Chaldean language, which differed from the Hebrew chiefly in dialect and
pronunciation, that they might be able to read those books of science, and to
speak with a good accent, and readily, before the king and his nobles; or
rather the sense is, that they might understand the Chaldean language, the
manner of reading, writing, and pronouncing it ספר,
translated "learning", may signify the letters of the language, the
Scripture or manner of writing, as Saadiah and Aben Ezra interpret it; which
must be first learned in any language, in order to attain the knowledge of it;
so it seems to be used in Isaiah 19:12.
"I am not learned, or know not a book or letters" see John 7:15 and לשון, translated "tongue", may signify the rules,
idioms, and properties of the language; the nature, genius, and dialect of it,
and signification of the words and phrases used in it to be learned, so as to
be thorough masters of it, understand it, speak it, and pronounce it well. But
here a difficulty arises, since the form and character of the letters of the
Chaldee and Hebrew languages now in use are the same; it may seem unnecessary
that Hebrew youths should be put to school to learn the Chaldean letters and
language, though the dialect and idioms of the two languages might in some
things differ; but let it be observed, that it might be, and it is not
improbable, that the letters of the Chaldean language were not the same then as
they are now; and HottingerF15Smegma Oriental. l. 1. c. 3. p. 35.
expressly says, that the ancient Chaldee character is not known; not to say
anything of the difference of the Hebrew letters then from what they are now,
which some have surmised: besides, it is a clear case that the Chaldee and
Syriac languages are the same, as appears from Daniel 2:4, where
the Chaldeans are said to speak to the king in Syriac; and yet, what follows is
no other than Chaldee, their mother tongue, in which it was most proper and
agreeable to speak to the king: and as it is the opinion of many learned men
now that these languages are the same, so it was the sense of the ancient Jews.
Says R. Samuel Bar NachmanF16Bereshit Rabba, sect. 74. fol. 65. 4. ,
let not the Syriac language be mean in thine eyes, or lightly esteemed by thee;
for in the law, in the prophets, and in the Hagiographa, the holy blessed God
has imparted honour to it; in the law, Genesis 31:47, in
the prophets, Jeremiah 10:11, in
the Hagiographa, Daniel 2:4 in all
which places it is the Chaldee language that is used; and that which was spoken
in Babylon, the head of the Chaldean empire, is called the Syriac; for Cyrus,
when he took that city, ordered a proclamation to be made, by men skilled, συριστι, in the Syriac
language, that the inhabitants should keep within doors, and that those that
were found without should be slainF17Xenophon. Cyropaedia, l. 7. c.
23. ; which orders were published in that language, that they might be
universally understood, being the language of the common people. So Herodotus,
speaking of the Assyrians, saysF18Polymnia, sive l. 7. c. 63. ,
these by the Greeks are called Syrians, and by the barbarians Assyrians, among
whom were the Chaldeans: and, as Strabo observesF19Geograph. I. 2.
p. 58. , the same language or dialect was used by those without Euphrates, and
by those within; that is, by the Syrians, strictly so called, and by the
Babylonians or Chaldeans: and elsewhereF20Ibid. l. 16. p. 507. , the
name of Syrians reached from Babylon to Sinus Issicus; and, formerly, from
thence to the Euxine sea. Now it is certain that the form and character of the
letters in the Syriac language are very different from the Hebrew, and
difficult to be learned, and might be those which these Hebrew youths were to
be taught at school, as well as the rudiments of it; and it is as evident that
the language of the Jews, and that of the Syrians, Chaldeans, and Babylonians,
were so different, that the common people of the former did not understand the
language of the latter when spoke, as appears from 2 Kings 18:26 so
that there was an apparent necessity for the one to be taught the language of
the other, in order to understand it.
Daniel 1:5 5 And
the king appointed for them a daily provision of the king’s delicacies and of
the wine which he drank, and three years of training for them, so that at the
end of that time they might serve before the king.
YLT 5And the king doth appoint
for them a rate, day by day, of the king's portion of food, and of the wine of
his drinking, so as to nourish them three years, that at the end thereof they
may stand before the king.
And the king appointed
them a daily provision of the king's meat,.... Every day a portion
was ordered them, from the king's table, of the richest dainties he himself ate
of; which was done not only as an act of royal munificence and generosity, and
in respect of their birth and breeding; but also as a bait and snare to allure
and entice them, to make them in love with the country and condition in which
they were, and to forget their own; as well also in order to preserve their
well favoured look and good complexion, and fit them for their study of
language and literature; which might be hindered for want of the necessaries of
life, or by living on gross and coarse food:
and of the wine which he drank; which, as it was of
various sorts, so of the best and most excellent; and which, moderately drank,
conduces to the health of the body, and cheerfulness of the mind; and which are
both useful to forward learned studies:
so nourishing them three years; this was the time fixed
for their acquiring the learning and language of the Chaldeans; during which
they were to be provided for from the king's table, and at his expense, as
above; which term of time was judged sufficient for their learning everything
necessary to qualify them for the king's service; and in which time it might be
thought they would forget their own country, customs, religion, and language,
and be inured to the place and persons where they were, and be satisfied and
easy with their condition and circumstances:
that at the end thereof they might stand before the king; that is, at
the end of three years they might be presented to the king for his examination
and approbation, and be appointed to what service he should think fit; and
particularly that they might be in his court, and minister to him in what post
it should be his pleasure to place them. Some in Aben Ezra, and which he
himself inclines to, read and interpret it, "that some of them might stand
before the king"; such as he should choose out of them, that were most
accomplished and most fit for his service; so Jacchiades.
Daniel 1:6 6 Now
from among those of the sons of Judah were Daniel, Hananiah, Mishael, and
Azariah.
YLT 6And there are among them
out of the sons of Judah, Daniel, Hananiah, Mishael, and Azariah,
Now among these were of
the children of Judea, Among those youths that were selected from the rest, and brought
up in the above manner, and for the above purposes, who were of the tribe of
Judah, and very likely of the house of David, and of royal descent, were the
four following persons:
Daniel, Hananiah, Mishael, and Azariah; who are
particularly mentioned, because they were the most famous and renowned of them,
and are concerned in the subsequent history and account of facts: their names
are expressive and significant: Daniel signifies "God is my Judge";
Hananiah may be interpreted "God is gracious to me"; Mishael is by
some thought to be the same as Michael, "he who is God", or "as
God"; and by others, "asked of God", by his mother, as Samuel
was by Hannah, so Saadiah interprets it; and Azariah may be explained,
"God is my help", or "helps me".
Daniel 1:7 7 To
them the chief of the eunuchs gave names: he gave Daniel the name
Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah,
Abed-Nego.
YLT 7and the chief of the
eunuchs setteth names on them, and he setteth on Daniel, Belteshazzar; and on
Hananiah, Shadrach; and on Mishael, Meshach; and on Azariah, Abed-Nego.
Unto whom the prince of
the eunuchs gave names,.... Other names, Chaldee names, according to the names of the
gods of that country, for honour and glory, as Saadiah observes; which was done
either to make them more acceptable to the court and courtiers of the king of
Babylon; and to show that they were his servants, and naturalized subjects; and
chiefly to cause them to forget the names their fathers gave them, and out of
hatred to them, having all of them in them the names of the true God, El or
Jah; and, most of all, that they might forget the God of their fathers, whose
names they bore. This prince of the eunuchs seems to be the same with the
master of the eunuchs, Ashpenaz, before mentioned, so Jacchiades; but some take
him to be another person: what he did in changing the names of these four
Hebrew youths was not his own idea and by his own authority, but by the order
of the king; Daniel 5:12,
for he gave unto Daniel the name of Belteshazzar; which
signifies "Bel hath hid and treasured"; or Bel's treasurer, or the
keeper of his treasures; see Daniel 1:2. Bel was
the chief idol of the Chaldeans, Isaiah 46:1, and
Daniel was named according to him, as Nebuchadnezzar himself says, Daniel 4:8 and
differs but in one letter from the name of a successor of his, Belshazzar, Daniel 5:1, hence
Daniel is thought by Broughton, and others, to be the Belesis of Diolorus
Siculus: or it may be he had this name given him from "beltis" or
"baaltis"F21Vid Euseb. Praepar. Evangel. l. 1. p 38.
&. l. 9. c. 41. p. 456. , a queen and goddess of the Babylonians, and may
be compounded of that and "azer":
and to Hananiah of Shadrach; which some interpret a
"tender pap", or "breast": others, the "king's
messenger", or "the messenger the sun". The word
"rach" signifies a "king" with the Chaldeans, as it did
with the Egyptians, as may be observed in the word "abrec", the king's
father, in Genesis 41:43 and
is used by them of the sun, the prince of planets, whom they worshipped:
others, "the inspiration of the sun", their idol. HillerusF23Onomast.
Sacr. p. 924. explains it of fire, the object of their adoration:
and to Mishael of Meshach; or; "of
Shach", which was a name of a god or goddess of the Chaldeans, they
worshipped; at the celebration of whose feast they were when Babylon was taken
by Cyrus:
and to Azariah of Abednego; or "a servant, or
worshipper of Nego". The word signifies "shining brightness":
which some understand of fire worshipped by them; others of the bright planet
Venus; and others of Lucifer, or the morning star. Saadiah takes it to be the
same with Nebo, by a change of a letter, which was a god of the Chaldeans; see Isaiah 46:1.
Daniel 1:8 8 But
Daniel purposed in his heart that he would not defile himself with the portion
of the king’s delicacies, nor with the wine which he drank; therefore he
requested of the chief of the eunuchs that he might not defile himself.
YLT 8And Daniel purposeth in his
heart that he will not pollute himself with the king's portion of food, and
with the wine of his drinking, and he seeketh of the chief of the eunuchs that
he may not pollute himself.
But Daniel purposed in his
heart,.... It being proposed to him to be brought up in the manner
before described, he revolved it in his mind; he well weighed it, and
considered it with himself, and came to a resolution about it. This is to be
understood of him, not to the exclusion of his three companions, who were of
the same mind with him, as appears by what follows; but perhaps it was first
thought of by him; at least he first moved it to them, to which they consented;
and because he was the principal in this affair, it is ascribed to him as his
purpose and resolution:
that he would not defile himself with the portion the king's meat; by eating of
it; partly because it might consist of what was forbidden by the law of Moses,
as the flesh of unclean creatures, particularly swine, and fat and blood, and
so defile himself in a ceremonial sense; and partly because, though it might be
food in itself lawful to be eaten, yet part of it being first offered to their
idol "Bel", as was usual, and the whole blessed in his name, it would
have been against his conscience, and a defiling of that, to eat of things
offered to, or blessed in the name of, an idol:
nor with the wine which he drank; which was as unlawful as
his food; being a libation to his gods, as Aben Ezra observes; otherwise wine
was not forbidden; nor was it disused by Daniel, when he could partake of it in
his own way, Daniel 10:3,
therefore he requested of the prince of the eunuchs that he might
not defile himself; he did not, in a surly, still, and obstinate manner, refuse the
meat and drink brought; but prudently made it a request, and modestly proposed
it to the prince of the eunuchs, that had the care and charge of him and his
companions; and who also joined with him in this humble suit, as appears by
what follows.
Daniel 1:9 9 Now
God had brought Daniel into the favor and goodwill of the chief of the eunuchs.
YLT 9And God giveth Daniel for
kindness and for mercies before the chief of the eunuchs;
Now God had brought Daniel
into favour and tender love with the prince of the eunuchs. Even before
this request was made; as he gave to Joseph favour in the sight of Potiphar,
and of the keeper of the prison; for whatever favour is shown to good men by
bad men is from the Lord; for though Daniel's ingenuity, the goodness of his
temper, and his modest behaviour, his excellent natural parts, and other
accomplishments, might be a means of ingratiating him into the favour of this
officer; yet all would have been insufficient to recommend him to him, or to overcome
his prejudices on account of religion, if the Lord had not wrought upon his
heart to show kindness and tenderness to him; which appeared not only by his
past usage of him; but, when he presented his supplication to him, he did not
put on a stern countenance, and answer him roughly, and threaten him if he did
not comply with the king's orders; but in a mild and gentle manner, as follows:
Daniel 1:10 10 And
the chief of the eunuchs said to Daniel, “I fear my lord the king, who has
appointed your food and drink. For why should he see your faces looking worse
than the young men who are your age? Then you would endanger my head
before the king.”
YLT 10and the chief of the
eunuchs saith to Daniel, `I am fearing my lord the king, who hath appointed your
food and your drink, for why doth he see your faces sadder than [those of] the
lads which [are] of your circle? then ye have made my head indebted to the
king,'
And the prince of the
eunuchs said unto Daniel, I fear my lord the king,.... This he
said, not as refusing and denying the request of Daniel; but as hesitating
about it, divided in his own mind, between love and tenderness to Daniel, and
fear of the king: it is as if he should say, I could freely out of respect to
you grant you your request; were it not for duty to my lord the king, reverence
of him, and especially fear of his wrath and displeasure: who hath appointed
your meat and your drink; has ordered it himself, both the quality and
quantity, both what and how much; whose will is his law, and cannot be
resisted, but must be obeyed; and though I should indulge you in this matter,
and it may be concealed for a while, yet it cannot be always a secret, your
countenance will betray it:
for why should he see your faces worse liking than the children
which are of your sort? than the other Jewish youths that were selected at the same
time, and brought up in the same manner, and for the same ends. SomeF24כגילכם "secundum captivitatem vesture", Gejerus;
"in captivitate vestra; sic quidam legunt cum" ב,
Vatablus. render it, "than the children of your captivity"; who were
taken and brought captive to Babylon when they were; but the Septuagint,
Vulgate Latin, Syriac, and Arabic versions, render it, "than those of the
same age"F25The word is only used in this place; but in the
Arabic language "gil" is an age or generation, as in the Arabic
version of Gen. vi. 9. Matt. i. 17. and xxiii. 36. Luke xi. 50,51. So, in the
Talmudic language, בן גילו
is one that is born in the same hour, and under the same planet, as the gloss
explains it in T. Bab. Bava Metzia, fol. 27. 2. ; their contemporaries, that
were born about the same time, and brought up together in the same way: or,
than those of your own nation? as someF26So Hottinger, who says the
word in the Arabic language signifies a nation or country; and renders the
words, "qui secundum nationem et gentem vestram", Smegma Orientals,
l. 1. c. 7. p. 134. translate it: and now, when they should be presented
together to the king, the difference would be observable; Daniel and his
companions would appear of a pale complexion, of thin and meagre looks, and
dark dismal countenances, like persons angry, fretful, and troubled; as the
word signifiesF1זעפים see Gen. xl. 6.
2Chron. xxvi. 19. 1Kings xx. 43. and xxi. 4. Prov. xix. 3. 12. so Ben Melech. ;
when their contemporaries would appear fat and plump, cheerful and pleasant;
which would naturally lead into an inquiry of the reason of this difference:
then shall ye make me endanger my head to the king; I shall
commit a trespass, of which I shall be found guilty, and be condemned to die,
and lose my head for it; and now, as if he should say, I leave it with you; can
you desire me to expose myself to so much danger? I would willingly grant your
favour, but my life is at stake.
Daniel 1:11 11 So
Daniel said to the steward[a] whom the
chief of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
YLT 11And Daniel saith unto the
Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah,
Mishael, and Azariah,
Then said Daniel to Melzar,.... The
prince of the eunuchs, having put off Daniel with the above answer, seems to
have left him; or, however, Daniel, finding he could not obtain of him what he
sought for, applies to Melzar, a subordinate officer, whom he hoped to find
more pliable; and it may be that Ashpenaz might suggest it to him to apply to
this person, and signify that if he could prevail upon him to give him other
food instead of the king's; who might be under a temptation from profit, being
a meaner officer; he for his part would wink at it, so be it he came not into
any danger himself; however, be it as it will, Daniel did apply to this man,
whose name was Melzar, for so most take it to be the proper name of a man;
which, according to HillerusF2Onomast. Sacr. p. 600. , signifies one
"in full splendour". Josephus callsF3Antiqu. l. 10. c. 10.
sect. 2. him Aschanes; though some think it is the name of an office, as a
steward, or the like; but whether it is expressive of his name, or his office,
he is described as one
whom the prince of the eunuchs had set over Daniel, Hananiah,
Mishael, and Azariah; to give them their food at proper time.
Daniel 1:12 12 “Please
test your servants for ten days, and let them give us vegetables to eat and
water to drink.
YLT 12`Try, I pray thee, thy
servants, ten days; and they give to us of the vegetables, and we eat, and
water, and we drink;
Prove thy servants, I
beseech thee, ten days, Here Daniel manifestly includes his companions, and makes his
request for himself and them; desiring that they might be tried ten days with
different sort of food and drink, and see whether any alteration would be made
in them for the worse; which was a proper time for such a trial; for in that
time it might be reasonably supposed that their food, if it had any bad effect
on them, would appear. Saadiah makes these ten days to be the days between the
first day of the year and the day of atonement; but without any foundation:
and let them give us pulse to eat, and water to drink; instead of
the king's meat, pulse, beans, pease, vetches, lentiles, rice, millet, and the
like. The wordF4מן הזרעים
απο των σπερματων,
Sept.; "de seminibus", Montanus; "de sativis", Cocceius.
used signifies anything sown, all kinds of roots, herbs, and fruits; and,
instead of wine, water; meat and drink, it may be thought, that persons of such
birth and education had not been used to; and yet they preferred these to the
king's dainties, by eating and drinking of which their consciences would be in
danger of being defiled.
Daniel 1:13 13 Then
let our appearance be examined before you, and the appearance of the young men
who eat the portion of the king’s delicacies; and as you see fit, so
deal with your servants.”
YLT 13and our appearance is seen
before thee, and the appearance of the lads who are eating the king's portion
of food, and as thou seest -- deal with thy servants.'
Then let our countenances
be looked upon before thee,.... And be thoroughly examined, whether any
alteration is made therein for the worse:
and the countenance of the children that eat of the portion of the
king's meat; who were either Chaldean youths brought up in this manner; or
rather young men of the Jews, who were not so scrupulous as Daniel and his
companions, and made no objection to eating the king's food; let their
countenances and ours be compared together:
and as thou seest deal with thy servants: if there is
no difference, or we are not the worse for abstaining from the king's meat,
then grant us our request, and continue to indulge us in this manner; but, if
otherwise, do as thou wilt. Daniel, no doubt, in putting the matter on this
issue, as it should turn out at the end of ten days, had a revelation or
assurance from God how it would be, or he would never have ventured to put it
to such a trial.
Daniel 1:14 14 So
he consented with them in this matter, and tested them ten days.
YLT 14And he hearkeneth to them,
to this word, and trieth them ten days:
So he consented to them in
all this matter,.... Or, "hearkened to them"F5וישמע להם "auscultans
eis", Junius & Tremellius, Broughtonus; "auscultavit eis",
Pisator, Cocceius. ; being convinced that it was a very reasonable request, and
the matter was fairly put; and especially as he saw, if it succeeded to their
wish, it would be to his profit; since the meat and drink of these four persons
would be his perquisite, and fetch him money; pulse and water being to be
obtained at an easy rate:
and proved them ten days; tried the experiment, by
giving them pulse and water only during this time, in order to see how it would
agree with them; and whether any visible alteration could be discerned in their
countenances, so as to bring him or his master into suspicion and danger.
Daniel 1:15 15 And
at the end of ten days their features appeared better and fatter in flesh than
all the young men who ate the portion of the king’s delicacies.
YLT 15and at the end of ten days
their appearance hath appeared better and fatter in flesh then any of the lads
who are eating the king's portion of food.
And at the end of ten days
their countenances appeared fairer, and fatter in flesh,.... At the time
fixed for the trial of them, when they came to be examined, they appeared to be
of a better complexion, and a more healthful look, and even plumper and fatter,
with good solid flesh, and not swelled up as persons in a dropsy:
than all the children which did eat the portion of the king's meat: who appeared
at the same time, and were compared with them, being under the care of the same
persons: now this was owing to the blessing of divine Providence, as Jacchiades
observes; for, how healthful soever pulse may be, or the several things
designed by it, particularly rice, of which Aben Ezra on the place gives great
encomiums, as very salutary and nourishing, and a purifier of the blood; yet
neither that, nor any of the things before mentioned, tend to make persons fat
in flesh, as these were.
Daniel 1:16 16 Thus
the steward took away their portion of delicacies and the wine that they were
to drink, and gave them vegetables.
YLT 16And the Meltzar is taking
away their portion of food, and the wine of their drink, and is giving to them
vegetables.
Thus Melzar took away the
portion of their meat,.... To himself, as the Syriac version adds; he took and carried
it to his own family, and made use of it himself; and the portion of four such
young gentlemen, maintained at the king's expense, and who had their provision
from his table, must be, especially in the course of three years, of great
advantage to this man and his family; for this was continued, as the word
signifies, and may be rendered, "and Melzar was taking away &c."F6נשא "fuit ferens", Montanus;
"auferens", Piscator, Gejerus; "perseveravit auferre
cibum"; Cocceius; "erat capiens", Michaelis. ; so he did from
time to time; and thus, by serving the Lord's people, he served himself:
and the wine that they should drink; which he also took for
his own use:
and gave them pulse; to eat, and water to
drink, as the Syriac version adds, and which they desired; when he found this
agreed so well with them, and he could safely do it without exposing himself to
danger, and being to his profit and advantage.
Daniel 1:17 17 As
for these four young men, God gave them knowledge and skill in all literature
and wisdom; and Daniel had understanding in all visions and dreams.
YLT 17As to these four lads, God
hath given to them knowledge and understanding in every [kind of] literature,
and wisdom; and Daniel hath given instruction about every [kind of] vision and
dreams.
As for these four
children, God gave them knowledge and skill in all learning and wisdom,.... As they prospered
in their bodies, they succeeded in their studies, and improved in their minds,
and became great proficients in all kind of lawful and useful knowledge; not
owing so much to their own sagacity and diligence, and the goodness and ability
of their teachers, as to the blessing of God on their instructions and studies;
for, as all natural, so all acquired parts are to be ascribed to God; and which
these were favoured with by him in a very great manner, to answer some purposes
of his. This is to be understood, not of magic art, vain philosophy, judicial
astrology, to which the Chaldeans were addicted; but of learning and wisdom,
laudable and useful, both in things natural and political; for these men, who
scrupled eating and drinking what came from the king's table, would never
indulge themselves in the study of vain, curious, and unlawful knowledge; much
less would God have blessed the study of such things, and still less be said to
give them knowledge and skill therein:
and Daniel had understanding in all visions and dreams; besides
knowledge and skill in all learning and wisdom, in languages and sciences, in
common with the other young men; he had the honour of seeing very remarkable
visions of future things, and of interpreting dreams; and this not by rules of
art, such as the Oneirocritics use, but by the gift of God; of which many
singular instances follow in this book.
Daniel 1:18 18 Now
at the end of the days, when the king had said that they should be brought in,
the chief of the eunuchs brought them in before Nebuchadnezzar.
YLT 18And at the end of the days
that the king had said to bring them in, bring them in doth the chief of the
eunuchs before Nebuchadnezzar.
Now at the end of the days that the king had said he should bring
them in,.... That is, at the end of three years; which was the time appointed
for their education, and when they were to be brought before the king for his
examination and approbation:
then the prince of the eunuchs brought them in before
Nebuchadnezzar; even all the young men that were taken from among the children
of Israel and Judah, as well as the four children before and after mentioned,
appears by what follows. This was done by Asphenaz, and not Melzar.
Daniel 1:19 19 Then
the king interviewed[b] them, and
among them all none was found like Daniel, Hananiah, Mishael, and Azariah;
therefore they served before the king.
YLT 19And the king speaketh with
them, and there hath none been found among them all like Daniel, Hananiah,
Mishael, and Azariah, and they stand before the king;
And the king communed with
them,.... He asked them several questions upon the several articles of
literature in which they had been educated, to try and see what proficiency
they had made; he discoursed with them on various topics of learning, that he
might be able to form a judgment of them, and of their capacities, and what
employments under him they would be most fit for, and capable of. This shows
that the king was a man of learning and good sense, as well as prudence, to be
capable of taking such a step as this:
and among them all was found none like Daniel, Hananiah, Mishael,
and Azariah; for their learning and knowledge: after the king had gone
through the examination of all the youths, these four appeared to be the
greatest proficients, and were accordingly taken notice of and distinguished:
therefore stood they before the king; ministered
unto him, became his servants, and even came to be of his privy council,
especially Daniel; see Proverbs 22:29.
Daniel 1:20 20 And
in all matters of wisdom and understanding about which the king examined
them, he found them ten times better than all the magicians and
astrologers who were in all his realm.
YLT 20and [in] any matter of
wisdom [and] understanding that the king hath sought of them, he findeth them
ten hands above all the scribes, the enchanters, who [are] in all his kingdom.
And in all matters of
wisdom and understanding that the king inquired of them,.... At the
time of their examination before him, when he put questions to them, which they
gave a ready, pertinent, and solid answer to: and afterwards, when he had
occasion to consult them on any affair,
he found them ten times, or ten handsF7עשר ידות "decem
manibus", Montanus. better than all the magicians and astrologers that
were in all his realm; than all the magi and sophies, the enchanters, diviners,
soothsayers, and such who pretended to judicial astrology, and to judge of and
foretell things by the position of the stars; these young men were able to give
more pertinent answers to questions put to them, and better advice and counsel
when asked of them, than all the persons before described, throughout the
king's dominions.
Daniel 1:21 21 Thus
Daniel continued until the first year of King Cyrus.
YLT 21And Daniel is unto the
first year of Cyrus the king.
And Daniel continued,.... In
Babylon, and at court there, and in the favour of Nebuchadnezzar and his
successors:
even unto the first year of King Cyrus: by whom
Babylon was taken, and when the seventy years' captivity of the Jews were at an
end; which time Daniel was there, for the sake of observing which this is
mentioned: not that Daniel died in the first year of Cyrus; or went from
Babylon with the rest of the Jews to Jerusalem upon the proclamation of Cyrus,
as Jacchiades thinks; for we hear of him at the river Hiddekel, in the third
year of Cyrus, Daniel 10:1, but he
was till this time in the court of the kings of Babylon; and afterwards in the
courts of the kings of Media and Persia; for when it is said he was there, it
does not so much intend his being there as the state and condition in which he
was there; namely, as a favourite and prime minister; for he is said to prosper
in the reign of Darius and Cyrus, Daniel 6:28. This
is that Cyrus who was prophesied of by name, near two hundred years before he
was born, by the Prophet Isaiah, Isaiah 44:28, which
were sure prophecies, and to be depended upon; and had their exact
accomplishment in him. Heathen writers report many things, as presages and
predictions of his future greatness; they tell us some dreams, which his
grandfather Astyages had concerning his daughter Mandane, the mother of Cyrus;
which the interpreters of dreams in those days explained of a future son of
hers, that was to be lord of all AsiaF8Herodoti Clio, sive l. 1. c.
107, 108. Justin. e Trogo, l. 1. : and MegasthenesF9Apud Euseb.
Praepar. Evangel. l. 9. c. 41. p. 456, 437. relates a prophecy of
Nebuchadnezzar, who before his death foretold to the Babylonians that a
calamity should befall them, which neither his progenitor Belus nor Queen
Beltis could avert; which was, that a Persian mule should bring them under
subjection, assisted by a Mede; which is understood of Cyrus, who was a Medo
Persian; his father was Cambyses king of Persia, and his mother Mandane was
daughter of Astyages king of Media; and he, with Darius the Mede, or however
with his army, conquered Babylon: and he is also supposed to be the mule in the
Pythian oracle that should be king of the Medes; by which Croesus was deceived,
who concluded a mule would never be a king; and therefore, as his kingdom was
safe till there was such an one, it must be for ever soF11Herodotus,
Clio. sive l. 1. c. 55. . The birth, parentage, and education of this prince,
together with his victories, and particularly his taking of Babylon, are
recorded by Xenophon in his history, in great agreement with this book of
Daniel. Plutarch saysF12In Vita Artaxerxis. that Cyrus, or Coresh,
as his name is in Hebrew, in the Persian tongue signifies the sun; and the name
of the sun, Cheres, is pretty near in sound to it in the Hebrew tongue; and of
the same signification and derivation with Cyrus, or Coresh, seems to be
Carshena, one of the seven princes of Persia. Cyrus is remarkably famous for
the edict he published in favour of the Jews, giving them liberty to go to
their own land, and rebuild their temple, Ezra 1:1, according
to CiceroF13De Divinatione, I. 1. , out of Dionysius the Persian, he
lived to be seventy years of age; and died after a reign of seven years,
according to XenophonF14Cyropaedia, l. 8. c. 45. ; and of nine
years, according to Ptolemy's canon; the one reckoning from the time he became
sole monarch of the empire; the other from his reigning in partnership with his
uncle Cyaxares, or Darius the Mede.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)